effected this work and their faculties shall be inlarged to take in more of Gods grace and Wisdom That 's the first instruction 2. Another consequence is this if the mercies of the Covenant be made sure in Christ it lets us see the great difference betwixt Covenant-mercies and common mercies temporal and spiritual mercies Saul's mercies that God takes away and the sure Mercies of David founded upon the Covenant of Grace 1 Chron 17.13 take the difference principally in these four particulars 1. They differ in the Fountain Original and rise thereof or in the affection of the giver outward mercies proceed from common bounty these Gospel-mercies from special grace the former from general munificence the other from peculiar benevolence the former are but crumbs for dogs these are bread for Babes all things come alike to all See Eccles 9.1 2 3. so that none can know love or hatred by the want or abundance of Creature-comforts but the mercies of the Covenant are alwayes tokens of special affection Luther calls the whole Turkish Empire but a morsel east to doggs but one dram of Grace is a Childs Patrimony God hates the wicked though he give them the World he loves the Godly Deus saepedat iâ—atus quod negat propitius though he deny them worldly enjoyments he may give that to his enemies in anger that he denyes his Children in love he gives to many wicked giftless gifts as some call them but he gives his grace his heart himself to his Saints with Covenant-mercies these are always clear evidences of special love they are Bracelets and Jewels that are sent as love-tokens to the espoused Saint from his Heavenly Husband 2. They differ in the dimensions of the gifts their Natures Properties and Proportionables to the precious and immortal soul Temporal mercies may indeed supply the outward man the cloaths cover nakedness fire may warm meat may fill and drink may quench thirst but all these serve but to supply corporal necessities they do not reach the soul he was a fool that said soul Luke 12.19 20. thou hast much goods laid up for many years take thine ease eat drink and be merry and well might he be called a fool for alas what were these goods to the soul it was a sensual bruitish soul that could be satisfied with these things they bear no proportion to the nature of the immortal Heaven-born soul it is above them and when it acts it self scorns to feed on such dung or wind 't is recorded of Pasotes who called his friends to a banquet where they should see a Table furnisht with variety and plenty but when the guests went to eat it vanished away into nothing and truly so will worldly enjoyments they promise fair and perform nothing not but that these are useful mercies in their kind and do attain their end which was to accommodate the outward man but they were never designed to satisfie souls but Covenant-mercies fill and feast the soul pardon of sin sense of Gods love Jesus Christ and the benefits flowing from him these are adaequate to the nature and faculties of precious souls these satiate the souls both of Priests and people with fatness and goodness Jer. 31.14 Psal 36.8 yea they are abundantly satisefid with the fatness of his house this living Bread and Water nourisheth immortal souls to eternal life hence it is that holy David prays Psal 40.11 with-hold not thy tender mercies from me O Lord q. d. Lord my soul is a fine delicate thing it cannot down with this course fare of common mercies these Husks are for the Swine of the World I must have Bread at my Fathers Table my soul must have Angels food or it will not like nor live Lord let me have tender mercies for my tender soul otherwise I shall famish and dye therefore he prays again Let thy tender mercies come unto me that I may live Psal 119.77 and again ver 132. Look upon me and be merciful as thou usest to do to those that love thy name David will not be content with any mercies but Saints peculiar priviledges and such as accompany salvation these these only fit and fill suit and satisfie the gaping desires of the immortal soul but other things cannot for you may as soon fill a sack with wit as a soul with wealth Covenant-mercies are only proper for immortal souls that 's the second difference 3. They differ in their efficacy and operation in the effects and impressions they leave upon hearts common mercies never make any better but many worse Covenant-mercies always make the subject where they lodge abundance better common mercies can no more sanctifie than they can satisfie a large share of the World hath been a snare to many souls these things are apt to puff up with pride to steal the heart from God to beget carnal confidence and security which prove the bane of grace Difficile est esse in honore sine tumore Bern. and a bait to sin they that have tryed it find that it's â—ard to have worldly honour without vain-glory to have great estates without a covetous desire and to swim in worldly pleasures without too much sensual delight Oh the sad demonstrations we have had of the truth of this how may the souls of thousands sadly say the world hath undone them it's Syren-songs have bewitcht the credulous and unwary soul the world oftentimes proves a stumbling block of iniquity that obstructs souls in their journey to Heaven and blinds their eyes that they cannot make divine discoveries even good souls have found this sad experiment that outward enjoyments have had a malignant influence upon their spirits they were in a better frame when they are poor then they are since raised in the World according to that Distich Pellitus nunc es fueras sine vestibulante Nudus eras purus crimen amicius habes Well this is the too too common effect of common mercies but Covenant-mercies always make the soul better certainly sanctifying knowledge softening Grace the spirit of faith and holiness leave the soul in a gracious frame and the priviledges of the Covenant reconciliation with God Adoption Justification Assurance Communion with God alwayes work kindly and Evangelically upon the heart these are so many Silver and Silken Cords of Love to draw and joyn the soul to God these mercies are as Coals of fire to melt the heart and make the conscience supple and pliable to the will of God Dives qui multa possidâ—t auâ—o sordidum marsupium at qui justus est bone compositus est de orus Câ—em Alex paedag that cannot be a wicked soul that hath these Mercies and he that hath most of these mercies is the best our perfection consists in possession and participation of these Sure Mercies of David outward mercies are occasions of ripening wicked mens sins to fit them for Hell but Covenant-mercies ripen Saints for glory by filling their souls with Grace and
express particular perswasions of some mercy as those blessed Patriarchs Gen. 48 21. chap 50.24 Behold I dye but God shall be with you and bring you again to the Land of your Fathers Yea cannot you that are Children bear your Testimony for God that he hath been and done according to your Parents faith and hope Solomon could say after Davids death thou hast shewed unto thy servant David my Father great mercy or bounty but that 's not all and thou hast kept saith he for him this great kindness that thou hast given him a Son to sit upon his Throne 1 King 3.6 and I question not but many of you can say as much for God that God hath had respect to you in Temporals because you were the seed of such as were dear to him Oh follow their steps and you shall fare as they fared 2. Yet further you that are the Children of Godly Parents Isa 44.3.59.21 Exod. 20.6 See 2 Sam. 23 1-5 Act. 3.25 you lye directly under the influences of these sure mercies the promise is made to believers and to their seed Gen. 17.7 Act. 2.38 39. such promises bear up the hearts of Gods poor expiring servants concerning their surviving Children Well then let Children claim their interest plead this grant none of you will lose your inheritance for want of looking after it if your Landlord promise you a Lease of your Tenement after your Father's decease if you sue to him for it and pay the accustomed fine will you be so mad as to be turned out of your Farm and the Heritage left by your Fathers than own your just and loving Landlord according to the Laws of the Land no man is so fond in Temporals and why should you be so foolish in Spirituals Ah Christians look after your Patrimony despise not your Birth-right is it nothing to you to be born of believing Parents remember your Parents Prayers and Tears their Hopes and fears Oh consider how it comforted their hearts upon their death-bed that they left you under a good Covenant and bequeathed to you a goodly heritage and why should your Parents be deceived in their hopes and meet you strangers at the great day to God and Christ to be set with filthy Goats upon the left hand for ever why will you embezzle or sin away this fair estate why will you not sue out this blessed Charter for your own souls in the Court of Heaven God is as willing to make it over to you as ever he was to bestow it on your Parents he is loath to cut off his kindness from their seed he looks after you in your soul-destroying practices and saith as once to Israel that did so wofully degenerate Jer. 22.5 q. d. I remember the kindness that in former times there was betwixt thy ancestors and me Oh their zeal in running after me the holy services they did perform to me thy Father or Grand-father and some former Generations maintained entercourse with me and I with them there was love of espousals betwixt us and I am sure I was not wanting to them I lookt carefully to them all that sought to devour them were my enemies they did offend me and I brought evil upon them I pleaded their cause while they lived and I took them seasonably to Heaven and if thou that art their off-spring wouldest have put me to 't I would have done as much for thee if thou hadst but laid hold of that Covenant those very Covenant-mercies should have been thine but thou art gone back thou wilt have none of me but walk after new upstart vanities thou wilt not vouchsafe so much as to enquire after the God of thy Fathers that was so faithful to them and did so much for them but let me ask thee A like Expostulation see in Miâ— 6.3 4. since thou wilt needs leave me what iniquity have either thy Fathers or thou found in me produce thy reasons testifie against me did I ever do thee any wrong have I not always done thee good Oh soul whithersoever thou goest from me thou missest of such a God as thy Fathers served God seems in that Scripture to speak after this manner Oh hearken to the eternal God if you will not heed the dying words of your mortal Parents that dyed in the Lord though one would think those should move and melt your hearts into tears of Gospel sorrow why should your dear deceased Parents rise up in judgement against you at the day of judgement when it shall be enquired whether they did their duty they must needs answer according to truth that they did instruct correct counsel admonish their wandring Prodigal Children they brought them to Ordinances prayed for them wept and travelled again for them and yet could not prevail and now must come in to bear witness against them and must rejoyce in Gods just vengeance upon them Oh what a sad case will these rebellious Children be in 't is no pleading priviledges by means of believing Parents at that day the higher you were advanced therein the lower will you be cast down to Hell Matth. 11.23 oh how terrible will it be to see godly Parents in Heaven and themselves cast into utter darkness yea to see strangers or the Converted Children of Heathenish Parents come from East and West and sit down with Abraham Isaac and Jacob in the Kingdom of Heaven but the Children of these Kingdoms posterity of Covenanted Parents cast out into utter darkness See Mat. 8.11 12. Let me therefore perswade all graceless Children to look about them do you above all others take heed of miscarrying greater expectations are from you than others the surviving friends of your Religious Ancestors look after you and enquire what you do oh rejoyce their hearts by walking in the steps of your predecessours I shall bespeak you yea charge you in the words of Reverend Mr. Bolton upon his death-bed that none of you will dare to meet us at the great Tribunal in an unregenerate state let every Child of Godly Parents plead for Covenant-mercies as once Solomon did 2 Chron. 1.8 9. thou hast shewed great mercy unto David my Father now O Lord God let thy promise unto David my Father be established thus do you plead with God and say Lord my Parents embraced the Covenant it was thy free-grace to choose them and set thy heart upon them and is that Grace weary canst thou not own me with covenant-Covenant-mercy nay dost thou not call that mercy to Abraham by the surer name of truth unto Jacob am not I a Child of the promise Lord cut not off the entail of Covenant-mercies from me or mine for ever But I must hasten let all souls seek after a share in Covenant-mercies you that are afar off and you that are near Children of the good and of the bad draw near hither take hold of this Covenant here 's mercy for you all these mercies are attainable let the wicked forsake his way and the
God as a whole burnt-offering 't is but a reasonable service for he hath given you more than you can give back to him walk holily steadily cheerfully as becomes these mercies do much for God that hath done so much for you let nothing discourage or disquiet your spirits since yoâ— have mercies sure mercies to lodge in your bosomes why should that soul be sad that enjoyeth an interest in the father of consolations the purchaser of salvation and comforting spirit sure mercies with propriety beget solid comfort and assurance for ever Col. 1.10 Eph. 4.1.1 Thes 2.12 Oh Christians learn the lessons much inculcated to walk worthy of God of your vocation relation and this Kingdom 5. Be active and passive for these mercies they cost Christ dear to purchase them do not you think any thing too dear to do or endure for promoting or preserving of them kindness is very endearing to a grateful heart your pains cannot be spent to better purpose than in the cause of God we must always be paying our debt though we can never fully pay it we must be behind-hand with God but let a soul under the sense of mercies sweat blood for God if he call to it you sow not in a barren soul as showrs of mercy ingage you to fruitfulness so an abundant crop of mercy will be your sure reward and in your saddest Winter you shall have the sweetest harvest of mercy if Christians knew what grapes of Coelestial Canaan they should taste in their Wilderness-sufferings for Christ they would not be so afraid of them as they are these mercies run most freely and sweetly when other streams are stopt fear not sufferings mercies will meet and support you 6. Plead these mercies for your posterity though you should leave your Children thousands a year yet these Covenant-mercies will be the best portion you cannot assure your estates to your heirs but these are sure mercies so that if you take hold of Gods Covenant plead it live up to it you shall have the benefit of these your selves and some at least of your Children and Successours shall enjoy the same mercies for God will remember these unto a thousand generations though he be not bound to every individual soul of your natural off-spring however the Scripture fully shews that this is the surest way to obtain a portion for your Children tell God they are more his than yours you are but Nurses for his Children tell the Lord that thou must dye and leave them but he lives for ever intreat him to be their loving everlasting Father tell him that though thou leave them something in the world yet that is neither suitable nor durable but these sure mercies will not fail them and comfort your hearts for your house and family with the last words of dying David 2 Sam. 23.5 oh labour to transmit your title unto God to future generations as the two Tribes and an half did to future Ages by their Altar Ed. Joh. 24.24 28. see 1 Chron. 28.9 7. Breathe after a full possession of these sure mercies they are from everlasting to everlasting follow them to the spring in admiration and thankfulness and follow this stream of Covenant-mercies to the Ocean of Eternity indeed the streams are in time to the Sons and Daughters of men but the original is without a beginning in God eternal thoughts of love and the end is without end in those everlasting embraces in Heaven oh long to see the end if these mercies be so sweet here what will they be in Heaven in their proper Element as it were oh that blessed state that Paradice of pleasure that joy of our Lord Abraham's bosome an house not made with hands a City with foundations a Crown a Kingdom art thou the happy product of these sure mercies of David do these mercies bring forth such felicity oh happy day that my soul hath an interest in these sure mercies but how long shall my soul be kept from the full possession of these mercies when shall I come and appear before God how long shall I sojourn in Mesech and be detained from my Fathers plenteous Table above shall not a Captive long for his deliverance and a young heir for his full inheritance and shall not my soul long to be with Christ above shall my body be so weary and hath not my soul more cause to be weary of its burden and absence from home Rom. 8 19-23 shall creatures groan and shall not I much more to be delivered into the glorious liberty of the Sons of God shall the Spirit and the Bride say come and shall not my soul that hears these things eccho come shall he say himself Rev. 22.17 20. I come quickly and shall not I answer Amen even so come Lord Jesus Come Lord I long to see the and of these wonders of grace I much desire to enjoy those mercies which eye hath not seen ear heard or heart conceived after another manner than here I am capable come my God I beseech thee shew me thy face and because none can see thy face and live let me dye that I may see thy face and be swallowed up in the Ocean of mercy whence these Covenant-mercies flow Dear Lord either come down to me or take me up to thee Make haste my beloved Song 8.14 and be thou like a Roe or to a young Hart upon the Mountains of Spices Thus I have at last dispatcht this sixth Use of Instruction and Direction to sinners and Saints CHAP. XV. VII THE seventh Use of Encouragement Comfort and Refreshment and here 's an abundant spring opened to revive all the heirs of Promise But because I want room and because much of that which hath been already delivered tends this way I shall rather improve it to excite the people of God and heirs of Promise to the great and sweet duty of thankfulness And here I might elarge upon the Nature Use Comfort and acceptance of the duty of praise in the account of God and men but I must wave that and only insist on some few particulars that concern the nature of these mercies which may ingage us to be thankful which are these 1. They are free-mercies they may be had without money or price saith this Prophet here Quanti O bomines profiteremini vos esse empturos si salus aeterna venderetur ne si paeto tum quidem qui totus aureo ut est in favulis fluit fluento quis dedcrit pro salute justum pretium numeraverit Clem Alex. adm ad gentis free-grace was the Fountain Cause and Original of these he had mercy because he would have mercy nothing moved his bowels of mercy on our part free-grace had no impulsive cause but it self when you are to purchase these mercies the price it fallen to just nothing he gives liberally and upbraids not oh what cause of thankfulness and admiration 2. They are Dear mercies this doth not contradict the former
Remember the mercies of David thy Servant 2. By David is meant Jesus Christ who is of the seed of David according to the flesh Rom. 1.3 Act. 13.23 and called by this name of David frequently in the Old Testament as in Ezek. 34.23 34. ch 37.24 25. Hos 3.5 and I do rather conceive this to be the meaning of the words than the former for these two reasons 1. Because in the New Testament where these words are quoted the Holy Ghost applyes it to Jesus Christ Act. 13.34 I will give you the sure mercies of David indeed the Greek renders it different from the Original of the Old Testament for thus they read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Septuagint in English the faithful holy things of David but all comes unto one for the mercies of the Covenant are holy things But observe the scope of that quotation in the Acts which is to prove Christs Resurrection for if Christ had not risen from the dead the promises had not been made good so that still it relates to Christ 2. Another consideration that moves me to conceive that by David here is meant Jesus Christ is what follows in the fourth verse I have given him i.e. David before mentioned or Christ for a witness to the people i.e. a witness to testifie Gods veracity in performing all his promises so then the words may be thus read I will make an everlasting Covenant with you according to the sure mercies of David i. e. the Messiah who is to come the mercies before promised and to be exhibited in and by him in the fulness of time the words are but few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being but three yet they are full of sense and significancy and are big-bellyed travelling with the precious mysteries of Gospel-grace I shall only name some Doctrinal observations by the way from the Text and pitch upon one Doct. 1. The Covenant of Grace is made up of mercies it s a compound of mercies the root the branches the top the bottom of this Chariot is love grace grace all free-grace 2. Covenant-mercies are sure mercies they are not like the uncertain riches of this world the true treasure is a sure treasure the better part that cannot be taken away 3. The sure mercies of the Covenant are Davids portion take David here literally and Saints in him so it signifies beloved all Gods Davids or beloved ones have right to Covenant-mercies 4. Jesus Christ alone doth make sure all the mercies of the Covenant so take it in the latter acceptation as David imports the Messiah I shall rather give you the substance of the Text and the fore-mentioned Doctrines in this one Proposition Doct. That Covenant-mercies made in Christ are made sure by Christ to all the heirs of promise The mercies which the Messiah procureth and applyeth are sure mercies That the Covenant of Grace is made in Christ see Isa 49.8 I will preserve thee Isa 49.8 and give thee for a Covenant of the people i. e. the Mediatour of the Covenant so the Apostle expounds it calling Jesus Christ Heb 7 22. Heb. 8 6. Heb 9.15 a surety of a better Testament or Covenant and again he calls him the Mediatour of the New Testament And as the promises are made good in Christ so they are made good by Christ 2 Cor. 1. 20. for all the promises of God in him are yea and in him Amen unto the glory of God by us i. e. they are ratified confirmed and applyed by vertue of Christs own meritorious undertakings a full Text we have in Rom. 15.8 Now I say that Jesus Christ was a Minister of the Circumcision for the truth of God to confirm the promises made unto the Fathers hence it is that he hath sealed the Covenant both by his person actings and sufferings as afterwards I shall particularly demonstrate so that the mercies must needs be sure David the subject of these mercies doth acknowledge the sureness of them even in the Old Testament in that famous Text 2 Sam. 23.5 Although my house be not so with God â—i e. for outward splendour according to the description of a magnificent family ver 4. yet â—e hath made with me an everlasting Covenant ordered in all things and sure as if he should say 'T is true indeed God hath performed his good word to me in making me King â—ut alas still my heart is full of corruptions and my house of distractions though the Sun be risen upon me yet I cannot say its a morning without clouds 't is sadly eclipsed and overcast with the obscuring clouds of temptations upon me I have committed grievous sins which darken my glory damp my comfort Ammon commits Incest with his Sister Absalon Rebells against his Father I am driven from my Throne and City my whole Family is wofully broken shattered and discomposed well but I have a well-ordered Covenant in the midst of all my disorder When I am driven from mine own house I am not sure that ever I shall return to it but this Covenant is sure my outward condition is uncertain but the best mercies of this blessed Covenant are so solid and substantial that I am satisfied therewith if he deny me the temporal mercies therein contained yet if I have the spiritual mercies thereof that is enough for me for it is all my salvation and all my desire although he make it not to grow i. e. though his blessing upon my house be not as the tender grass springing out of the earth by clear shining after the Rain and so multiply my family in making it either numerous or wealthy potent or magnificent I have all that I look for and that which gives me content I have these sweet and sure mercies of this blessed Covenant For the more distinct and profitable handling of this choice subject I shall in the Doctrinal part open these four particulars or principal points and endeavour to shew 1. What are the mercies of the Covenant 2. In what respects they are said to be made sure 3. By what wayes and means they are insured to us 4. How they are said to be made sure in Christ CHAP. II. 1. FOR the first point What are the mercies of the Covenant and here I might prepare the way by declaring what a Covenant is and give some description of this New Covenant and distinctions about it but I shall rather wave that because it 's so abundantly done already by so many able hands Only for our present purpose take notice that in all Contracts or Covenants Mr. Herle his Christian Wisdom chapâ— 4. p. 227. yea in any ordinary Conveyance there are four things very considerable yea and essentially requisite 1. There is the parties Covenanting 2. The Consideration paid or laid down 3. The conditions required and performed 4. The tenour and graunt in which it runs or the priviledge to be injoyed upon the conditions and consideration called in our writings the
habendum or the thing that we must have and hold Now all these are either expresly or implicitly held forth in one Scripture which is Heb. 8.10.1 Heb. 8.10 There is the parties Covenanting I and the house of Israel this is the Covenant that I will make with the house of Israel 2. Here is the consideration evidently implyed in these words after those days i.e. after those dayes of Types Shadows and Prophecies in the fulness of time the Messiah shall come who is the substance and will satisfie divine justice and make an Attonement 3. Here is the condition of the Covenant plainly expressed in these words I will put my Laws into their mind and write them in their hearts i. e. I will give that which I require I will put within them a principle of Grace that they may love me believe in me repent for sin and obey the Gospel that 's the third 4. Here 's the grant or good to be enjoyed which is the end and result of all the former viz. I will be to them a God and they shall be to me a people i.e. whatsoever I am or have or can do who am omnipotent shall be imployed for their good or whatsoever they would choose a God for or desire to be in a God that will I be to them with whom I contract this Covenant and I will own them as my peculiar people Now the mercies of the Covenant consist in these four particulars especially in the last I shall a little open these that we may the better find out the mercies wrapt in the Covenant of Grace 1. The parties that enter this Covenant are God and man Oh the infinite distance and vast disproportion quantus quantillo Heaven makes a match with earth the great Creator with a mortal creature the glorious King with a silly beggar is not this a rich mercy shall the Cedar in Lebanon contract a League not only with the contemptible shrub but with the pricking offensive thistle shall the Sun of Righteousness convey beams of love to such worthless worms yea to such stinking dung-hills shall the beauty of holiness be confederate with sorry man who is but a lump of vanity or mass of impurity Yet thus it is and this is transcendent mercy there 's mercy in a Covenant God might have dealt with man in a way of absolute soveraignty and done with man even as he pleased without giving us account of his matters but he treats with man in a rational way above the capacity of other creatures God takes man up to parly and treat with him as though he were his equal Psal 8.4 what is man that thou art thus mindful of him or the Son of man that thou visitest him this mutual stipulation is infinite condescention on Gods part and advancement on mans man only man of all the Creatures is the subject of this Covenant Angels had no need of it Devils had no hope by it bruit Creatures were not capable of it only man and fallen man hath interest in it and benefit by it Oh the mercy there is in a Covenant of reconciliation even after man had turned bankrupt spent a fair estate broken Covenant and brought himself into a desperate case that yet God should forget what was past enter into a new and better Covenant betrust him with a new stock and yet lay help not upon foolish mans weak shoulders but upon one that 's mighty to save Oh rich O transcendent Love this leads us to the second thing in this Covenant 2. The consideration paid that 's Jesus Christ Joh. 4.10 and he is eminently the gift of God such a gift as never came out of the hands of God and was never received by the hands of mortal man a rich and inriching gift a gift proceeding from love so God loved the world that he gave his Son Joh. 3.16 Christ is several wayes a gift 1. Nobis to us 1 Cor. 1.30 who of God is made unto us wisdom 2. Pro nobis for us Gal. 2.20 Who loved me and gave himself for me 3. Prae nobis before us as an example copy and pattern as he suffered for us so he left us an example 1 Pet. 2.21.4 In nobis in us so Christ is said to dwell in our hearts by faith Eph. 3.17 thus Christ is given to believers by sanctification and inhabitation of his spirit Now 't is the second way principally whereby Christ is the consideration or price paid in this new Covenant viz. as he is given for us a valuable consideration to pacifie wrath and satisfie justice thus is Jesus Christ the Lutron or price of our Redemption we are bought with a price 1 Cor. 6.20 such a price as never was paid men pay money to purchase great possessions but we were not redeemed with corruptible things as Silver and Gold but with blood yea with the precious blood of Christ 1 Pet. 1.18 19. without shedding of blood there could be no remission yet the blood of Bulls or Goats could never take away sin Heb. 9.22 12. nay the blood of all the men upon earth could never wash away the guilt of the least sin no no it must be the blood of the immaculate Lamb the blood of God so called from the union of the two natures and communication of idioms or properties and this is the price paid the Father found out a ransome 1 Tim. 2.6 and our dear Saviour gave himself a ransome certainly this is a transcendent mercy of the New Covenant I dispute not those nice Controversies whether God could not have pardoned and saved man without the consideration of Christs undertakings or how God in justice can charge guilt and torment upon an innocent person this I am sure is Gods way of saving souls and we must not dispute but believe that Jesus Christ is the Mediatour of the Covenant and the price of our Redemption as God-man and this is the Marrow of the rich mercy and deep mysterie contained in the Gospel 3. In a Covenant is contained the couditions thereof what God requires of us without which we can have no benefit by the Covenant these also are to be reckoned as mercies of the Covenant on Gods part as well as duties on our part for they are secured and effected in us as well as commanded and required by God Luther makes this to be the main difference betwixt the two Covenants the Covenant of works requires obedience but gives no strength but the Covenant of Grace ingageth the Grace of God for the Elects performance of the conditions hence it is that what the Law commandeth Quod lex imperat gratia impetrat Evangelium dat quod lex exigit Aug. de spir littera the Gospel promiseth what God requireth Christ procureth what justice demandeth our dear saviour purchaseth and worketh by his spirit in the heart faith is the great Gospel-condition whereby Christ with all his benefits become ours but faith is the
gift of God and none can come to Christ except the Father draw him Joh. 6.44 Alas it is as impossible to believe in Christ as to keep the Moral Law from principles of corrupted nature our state had been sad and forlorn still if God had not undertaken to work the faith which he requireth Duce Dâ—o venitur ad deum 't is only the arm of omnipotency that can draw the soul to Christ Jesus is the only Author and finisher of our faith Heb. 12.2 Eph. 1.19 there is an exceeding greatness of his power to all them that believe put forth to create an act of saving faith all they that have felt it can testifie that this is a rich mercy and this is one of the mercies of the Covenant More particularly there are four choice dispositions promised in the Covenant of Grace which are Covenant-mercies 1. Saving illumination Jer. 31.34 they shall all know me saith the Lord by nature we are blind and blockish creatures but the new Covenant brings light and sight to the ignorant erring sinner and Oh what a mercy is it to know God and Christ and sin and misery and duty and felicity to know Scripture-truths and Gospel-mysteries our own hearts and the sweetness of Grace heaven and the way thither certainly such saving knowledge is worth a world truly such light is sweet and a pleasant thing it is for the eye of the soul to behold the Sun of Righteousness and the beauty of Heaven what blind Bartimeus would not own it as a rich mercy to have his eyes opened and is it not a blessed thing to be translated out of Aegyptian darkness into this marvelous light Oh happy are the eyes that are annointed with the new-covenant eye-salve and behold Coelestial objects through this Divine optick of faith and become faithful guides to the feet of an holy life 2. Sound humiliation this is another Covenant-mercy Ezek. 11.19 I will take the stony heart out of their flesh and will give them an heart of flesh a broken heart is instead of many Sacrifices an hard heart is the greatest judgement and a soft heart the greatest mercy repentance is Gods gift bound up in the Covenant of Grace our sweet and blessed Redeemer is exalted as well to be a Prince that he may give Repentance as to be a Saviour to give unto us remission of sins Oh what a mercy is the spirit of Repentance they that have this Godly sorrow shall never need to sorrow for it such a Repentance needs not to be repented of blessed are they that mourn for sin for they shall rejoyce happy such as sow in tears for they shall â—eap in joy certainly a Converted sinner looks upon a repenting heart as a rich mercy one penitent tear is an orient pearl of more worth than the whole Creation a bleeding soul is a blessed sight in the eyes of God and man it layes the Christian under the promise of the Covenant and qualifies it for remission and the sweetest consolation 3. Another Covenant-mercy with respect to the condition is heart-sanctification Ezek. 36.25 I will sprinkle clean water upon you and you shall be clean this is the mercy that David is so importunate for create in me a clean heart no less than creation will effect it a putting off the old man and putting on the new in a sound Regeneration is a miraculous mercy Oh what would a poor soul give for dominion over some special corruptions and power to resist temptations why here it is this mercy of mortification which is also a Christians duty is infolded in this blessed Gospel-Covenant so that sin shall not have Dominion over them that are under this Covenant of Grace a Christian can do more to mortifie sin and Crucifie the flesh than another man every word of God hath a cleansing vertue now you are clean saith Christ through the word that I have spoken to you but the promises of the Covenant have a direct and immediate tendency to cleansing 2 Cor. 7.1 having these promises i. e. the fore-mentioned Covenant let us cleanse our selves from all filthiness both of flesh and spirit it is only the Gospel Covenant that can make Evangelically holy and holiness is the image of God the beauty of a soul the duty of a Christian and the mercy of the Covenant 4. A spiritual conversation this is also included in the Covenant Ezek. 36.27 I will put my spirit within you and cause you to walk in my statutes and ye shall keep my Commandments and do them Oh what a blessed thing is it to have a heart to love and fear and serve the Lord Oh what a mercy to be inabled to perform holy duties to walk with God in all wayes of well-pleasing Jer. 31.33 to have the Law of God written in the heart and transcribed in the life yea to keep Gods commands with ease alacrity and complacency not to have them grievous but pleasant to the soul and thus it is when the Christian acts from an innate principle of Grace and Holiness well this is the promised and purchased condition of the New Covenant God undertakes to put a new habit into the soul his fear which is the beginning of Wisdom and principle of obedience God gives the spirit of prayer the spirit of power love and of a sound mind 2 Tim. 1.9 he promiseth to give them one heart and one way that they may fear him for ever Jer. 32.39 Oh what rich mercies of the New Covenant are these 4. Yet the great mercies of the Covenant are behind under the next head for a Covenant contract conveyance contains the Habendum or grant reflecting advantage to the party Covenanting and that in these words I will be thy God this is repeated fifteen or sixteen times in the Scriptures this this is the mercy of the New Covenant the mercy of mercies the flower cream and quintescence of all mercies God gives himself to the soul by Covenant and what greater or better gift can he bestow if he should give us all the world and deny himself we are miserable beggars if he give himself and nothing of the world we are truly rich if we have God we have all things if we want God we want all things Deus mâ—us est omnia Ben scripsisti Thoma qâ—id pet Resp nil nisi â—ipsum Domine my God is my All saith one 't is recorded of Thomas Aquinas the great School-man that a voice from Heaven spake thus to him thou hast well written Thomas what desirest thou and that he answer thus nothing O Lord but thy self this certainly is the Language of a gracious soul Lord put me not off with any thing below or besides thy self what mortal Creature durst have presumed to beg of God such a boon if God had not graciously promised himself in the New Covenant what can the creature desire more what can it now want when it hath an infinite God all
that God is hath or doth is now imployed for the souls good all his attributes and the good of them are laid out for the Covenanted soul this word my Lord and my God ecchoing to the other relative I will be thy God are wonderful sweet as they use to say of the pronoun my Relativa sant minimae eatitatis maximae verò essicaciae or mine that though it be of the least entity yet it is of the greatest efficacy suppose a man could with one cast of his eye take a view of the perfections of the whole Creation what were all these things to him if he have no interest in them a clear title to a good thing compleats the comfort we have therein if God were not our God we could have no comfort from thoughts of him Quid est Deus si non sit meus what is God saith one if he be not my God if he be not our friend he will be our enemy and we had better have the whole Creation against us than one God against us and if God be for us who can be against us Now in the Covenant of Grace God undertakes to be our God and this is properly that which this Text intends called the sure mercies of David not in the singular but the plural number as I conceive for these two reasons 1. Because God is the fountain spring and original of all mercies Psal 86.5 15. all my springs are in thee saith David hence God is said to be plenteous in mercy and he is the Father of mercies all mercies are vertually eminently and transcendently in God Habet omnia qui habet habentem omnia and he that hath him that hath all things hath all things himself 2. Because the Covenant is big-bellyed it contains all mercies in it when any one is entred into Covenant behold a Gad a Troop a Train of Mercies wait upon him the Covenant is a blessed constellation and all the Starrs of Gospel-promises do lend their aid to beautifie the Covenanted soul Take a taste of the mercies of the Covenant in both these respects as 1. What God is to the soul and so what mercies are bound up in the Covenant in that respect this take in four particulars 1. God is all sweet relations to the soul interested in Psal 103.13 Mat. 3.17 he is a Father to them 2 Cor. 6.18 an Husband thy maker is thine Husband Isa 54.5 a near and bosome friend Jam. 2.23 Abraham was called the friend of God so consequently God was his friend for this Covenant begets and contracts the most endeared bond of intimate friendship betwixt God and the soul and if there can be any relation yet that holdeth forth more tenderness of affection that and much more is God to the gracious soul Coâ—sult Isa 49.15 16. Jer. 31.20 as one whom his mother comforteth so will I comfort you Isa 66.13 nay the Scripture doth testifie more affectionate workings in Gods heart towards his people than can be found in the most indulgent Parents to their Natural off-spring the sweetness of all relations proceed from God therefore to be found in God our relative affection is but a drop to this Fountain and our content in relations is no otherwise sweet than as flowing from him or with relation to him that 's the first God in Covenant is the quintescence of all relations 2. God is all things pleasant desireable and honourable hence we are bidden to taste and see how good the Lord is Psal 34.8 Psal 37.4 Psal 16.11 and to delight our selves in the Lord and at his right hand there are everlasting pleasures he he alone is the center and settlement of our desires he alone is the rock and rest of the fluctuating soul Psal 116.7 therefore David doth charge his soul to return to God as his rest God only is the Sabbath and solace of the Christians soul the Heaven of that Heaven of Heavens is Communion with God no desires so insatiable but may be satisfied with anâ— infinite God if regularly carryed out towards him Oh what a blessed thing is it to have God to be the object of our delight and he alone is our glory and honour Psal 3.3 Psal 24.10 the God of Heaven is the King of Glory and he alone is the Glory of a people or person the only Ornament to have a God in Covenant Isa 28.5 when the glorious beauty shall be as a fading flower then shall the Lord of Hosts be for a Crown of Glory instead of their Crown of pride ver 3. and for a Diadem of beauty to the residue of his people Oh blessed and beautiful Ornament 3. God is all things for safety and defence to his covenanted people Psal 84.9 11. he is a Sun and a Shield a Sun to direct in times of darkness a Shield to protect in times of danger there are seven words in Psal 18.2 that set forth this self-same thing what a Protection God is to his Children 1. A Rock 2. A Fortress 3. A Deliverer 4. A Strength 5. A Buckler 6. The Horn of his Salvation 7. His High_Tower every one of these hath its peculiar Emphasis and Significancy I cannot take notice of them all only hint at the first and last a Rock you know is a natural defence a Tower is an artificial defence God is both in a sort by way of Covenant in the first respect as our God and Creator in the second as God-man Mediator appointed to be the only succour and shelter of fallen mankind here we may be safe and free from the roaring Lyon the ravening Bear and uncircumcised Philistin he alone is an hiding place from the wind a covert from the tempest and as the shadow of a great rock in a weary land Isa 32.2 An admirable place you have in Jer. 17.2 a throne a glorious Throne and a glorious high Throne and this from the beginning is the place not only of our defence but of our sanctuary every word hath its proper weight who dare presume to meddle with a Throne or to surprize a Sanctuary the Glory whereof will affright and appal them it 's an high Throne how can they reach it it is from the beginning the ancient of dayes and so to everlasting and what mortal man can lay siege to this so impregnable a Tower Deut. 33.27 the eternal God is the Saints refuge and underneath them are everlasting armes therefore are they safe from total falling and fear of desperate evils that 's the third 4. God is all things for profit advantage and usefulness to the Saints 't is said money answers all things but God is better than money and answers all things as a precious Saint used to say God's good when gold 's gone no gain in the world like that that God is to the soul God is our riches treasure portion inheritance and our all in all David saith Psal 73.25 26. whom have I
in Heaven but thee and then saith my flesh and my heart faileth but God is the strength of my heart and my portion for ever God is fitly called the Saints portion for he is so one Saints portion as if no ones else and yet intirely every ones as if wholly theirs as indeed he is yet without division partition or diminution That 's a notable passage in that Gospel-Covenant at least one part of it the mercy in it we are speaking of Gen. 15.1 fear not Abram I am thy Shield and thy exceeding great reward 1. Thy reward as if it were as indeed it is reward enough to have God if we have nothing else 2. A great reward worth speaking of Christus Coelum non patiuntuâ— hyperboleâ— not an inconsiderable trifle but a great reward 3. An exceeding great reward no hyperbole can reach it much less exceed it none can express the goodness of God but those that experience it nor can they sufficiently declare it but is he mine Psal 144.15 Yes 4. By this Covenant he is thy exceeding great reward Blessed are they that are in such a case Happy is that people whose God is the Lord. Thus I have shewed what God is 2. I shall a little shew what God gives and grants to the covenanted soul there are many rich benefits and advantages which are indeed rich Covenant-mercies 1. Pardon of sin Jer. 31.34 for I will forgive their iniquity and I will remember their sin no more and oh what a mercy is pardon of sin ask David when he is roaring under his broken bones and disquiet spirit whether pardon of sin be a mercy he will answer yes O yes I know it and could even envy the happiness of a pardoned sinner blessed is he whose transgression is forgiven Psal 32.1 2. yea many times blessed is he to whom the Lord imputeth not iniquity this is a mercy that cost a great rate even the blood of the immaculate Lamb of God 't is a mercy that God shews for his own sake a mercy that easeth the guilty soul of an heavy burden a mercy that hath sweet and satisfying concomitants Oh the riches of this mercy 2. Gods favour love and tender compassion Jer. 32.40 41. I will make an everlasting Covenant with them that I will not turn away from them to do them good Yea I will rejoyce over them to do them good q. d. now I am in Covenant with them I will seek and study by all means to promote their spiritual and eternal advantage yea and their temporal good also I will be a fast and faithful friend to them all my attributes shall contribute their assistance to help on the design of mercy towards them and what God doth for them is with his whole heart and with his whole soul he will in the relation of a Father take care of his Children and is not that a mercy 3. Gospel-Ordinances Ezek. 37.26 27. I will make a Covenant of peace with them and will set my Sanctuary in the midst of them for evermore my Tabernacle also shall be with them i. e. they shall have the means of Grace the visible tokens of Gods presence wayes of Communion with God and is not this a rich mercy David lookt upon it as so in his banishment from Gods house and every Child of God prizeth it at a very high rate this is one of the mercies of the Covenant 4. Seasonable afflictions with a sanctified use of them Psal 89.30 32 33. if his Children forsake my Law then will I visit their transgressions with the rod 't is infinite mercy that God will take the pains to whip the offending Children it is faithfulness to the great ends of the Covenant that God will fetch in his wandring sheep by sharpest means it is as it were a cruel mercy to let men alone in sin to hasten their ruine it is the Fathers care and kindness to chide and correct his son and it 's as needful as food and raiment a Child of God would rather be scourged to God than allured from God in the paths of honey and butter this covenant-Covenant-mercy doth change the nature of the affliction and makes every thing to work for the souls best God this bitter potion is an useful healing medicine this stinging Serpent is turned into an harmless nay helpful Rod with which the Lord works wonders of mercy upon and for the Covenanted soul But time would fail me to enumerate the large Catalogue of Covenant-mercies from this fountain stream those choice mercies of reconciliation with God filiation the spirit of adoption free admission to the Throne of Grace acceptance of their persons audience of their Prayers assurance of Gods love peace of Conscience communion of Saints the benefits of Christs Passion Resurrection Ascention Intercession an interest in all the Promises Christs purchases the spirits motions and comforts freedom from the wrath of God the curse of the Law and eternal death and lastly an interest in and at death a full possession of the inheritance of the Saints in light these and such like are the mercies of the Covenant in a word all the goodness that is in God and all the good things of the world that are communicable to the elect are to be accounted as the sure mercies of David That 's for the first general head CHAP. III. 2. IN what respects these mercies of the Covenant are made sure for this observe that there are some things absolutely and unchangeably sure as to their own nature by an intrinsecal necessity thus God immutable essence is fixed with him there is no variableness nor shadow of change thus though the Heavens perish yet God endures he is still the same and his years have no end Psal 102 24-27 thus God alone is the certain and unmoveable center of the whole Creation he is the Rocâ— of Ages originally infinitely and independently sure and so is nothing besides otheâ— things are sure jure positivo not of themselves but by vertue of Gods appointmenâ— and designation invariable irrevocable so as it shall not be altered otherwayes ordered no new way contrived to save losâ— man thus the Scriptures are sure for ever O Lord thy Word is setled in Heaven Psal 119.89 Mat. 5.18 and our Saviour saith till heaven and earth pass one jot or one tittle shall in no wise pass from the Law till all be fulfilled and this way is the Covenant of Grace sure not of any intrinsecal necessity resulting from its nature but free to be or not to be as the infinite God sees good as a Covenant it depends meerly on Gods free-grace for making it God might have forborn re-entring this New Covenant but have dealt with man as with the lapsed Angels or he might have reserved to himself a power of revocation to have called in his patent and shut up his Office of mercy but now God hath fixed this as the only and everlasting way of Salvation thus this
Covenant is as sure as that the World shall no more be totally drowned with Water yea as sure as the standing of the lasting Mountains and Hills yet further as sure as the Ordinances of Sun by day Moon and Starrs by night nay once more it 's as possible that the Heavens should be measured by the short span of a mortal man or the foundations of the earth searched out as for the great and unchangeable God to violate this Gospel-Covenant with his dear Israel of elect souls Read this fully in Isa 54.9 10. Jer. 31.35 36 37. But yet more particularly this Covenant and these mercies of it may be made sure two wayes to believers viz. 1. Infallibly so as not to miss of 2. Immutably so as never to lose these mercies 1. These mercies of the Covenant are sure infallibly i. e. there is a certain number of elect selected souls set apart by the soveraign Lord of Heaven and Earth to eternal happiness by our Lord Jesus Christ and these shall have interest in and possession of the forementioned mercies of David that God hath chosen some to life as the end and through Christ as the way of attaining that end is clear in Scripture Ephes 1.4 According as he hath chosen us in him and ver 5. having predestinated us unto the adoption of Children by Jesus Christ to himself and 1 Thes 5.9 for God hath not appointed us unto wrath but to obtain salvation by our Lord Jesus Christ electing and redeeming love are of the same latitude and extent whom God the Father had in his Council God the Son bore upon the bitter Cross and those that are ordained to eternal life shall believe Act. 13.48 Which Text saith Calvin teacheth that saving faith depends upon Gods eternal election hence also faith is called the faith of Gods Elect Tit. 1.1 because all the Elect and none but the Elect obtain it for all men have not faith it is peculiar to these selected persons Besides God hath laid the plot and platform of mans salvation upon the sure foundation of his own free-grace on purpose to make these things firm and sure to elect souls so that their unworthiness shall not hinder the certain execution of his eternal Decrees Rom. 4.16 therefore it is of faith that it might be by Grace to the end the promise might be sure to all the seed i. e. that the Covenant with all the mercies of it might be made good to all the heirs of promise the election or elect souls hath obtained it but the rest are blinded Rom. 11.7 hence saith the Apostle 2 Tim. 2.19 Dico novit Domiaus qui sunt ejus ipsae oves aliquando seipsas nesciunt sed pastor novit cas secundum electionem ovium ante constitutionem mundi Aug. in Joh. 10. the foundation of God standeth sure the Lord knoweth them that are his he knows these sheep even before they know themselves according to his sure election before the foundation of the world hence also God would not have the enjoyment of these mercies to depend upon mans sorry mutable and inconstant will nor upon any works wrought by man as the whole strain and tenour of the Gospel holds forth and indeed if the whole stress lay on mans free-will it would bring us back to a Covenant of Works and if it were possible for any to attain these that man were the casting cause of his own salvation and then what need of any Redeemer besides it might so fall out yea and would certainly that these mercies might be applyed to none for conditio nihil ponit in esse that which is not effectual without a contingent condition upon which it depends the particular motion of this mans will and so of anothers towards God and closing with promises being in his own choice is doubtful and uncertain and so must needs be the priviledges which depend upon that condition therefore they that make these mercies possibly every ones make them certainly no ones the truth is God hath not left the enjoyment of these Covenant-mercies to the choice or refusal of the fickle or inconstant will of the creature at his pleasure but though he doth not violence to the will but of unwilling makes it willing God himself and Jesus Christ by the holy Spirit hath ingaged himself to bring souls home by converting grace certainly and infallibly though sweetly and suitably to the nature of a rational creature hence effectual calling and instating the elect in these mercies is not left at rovers may-bees or hap-hazard but it 's put beyond all peradventure so that there 's a Must and Shall annext to it Joh. 10.16 other sheep I have them also I must bring and they shall hear my voice Joh. 6.37 All that the father giveth me i. e. by election shall come to me i. e. by faith and repentance the God of Heaven hath ingaged himself for it and he is a God of truth to make good his word and of infinite power and he works and who can let it Videsis Ames Coron ad Coll. Hag. advâ—rsus Remens Artic. prim de electione Cap. 4. p. 15. c. he worketh all things according to the council of his own will Eph. 1.11 All that God the Father hath given to Christ in the free election the Son hath undertaken to bring to glory by his mediatory administration this is the first these mercies are sure infallibly the heir of glory shall partake of them 2. They are sure immutably not any that do partake of these mercies shall ever lose them they shall alwayes have them and shall â—ever be deprived of them there are inâ—eed some common gifts of the spirit that God may revoke and take away as the gifts â—hat Saul had but these gifts of Grace and â—his effectual calling are without repentance Rom. 11.29 he will never repent of or retract â—hese precious donations Mary's better part â—hall never be taken from her worldly riches â—ay be lost but spiritual mercies are durable â—iches God the Author of these mercies is â—mmutable with him there is no variableness â—or shadow of change he receives no variaâ—ion from the contingent events of second â—auses the Lord will not forsake his people for â—is great names sake because it hath pleased â—he Lord to make them his people 1 Sam. â—2 22 he hateth putting away he will not â—is-inherit his Children for misdemeanours â—e knows their frame sees and pitties their â—eaknesses raiseth them out of falls and â—eals their back-slidings Christ Jesus the â—urchaser of these mercies is the Amen Rev. 3.14 Heb. 13.8 Isa 63.1 Joh. 10.28 29. Joh. 17. the â—aithful and true witness the same yesterday â—o day and for ever mighty to save a merciâ—ul and faithful high-Priest none can pluck â—hem out of his hands he will lose none of â—hese that his father hath given him he will â—ave to the uttermost This our Joshua will â—ring the elect souls to the Canaan of eternal
faith in the intelligent observer yea and they were wont to beget faith in the spectatours as Nathaniel believed upon Christs telling him of his conference at a distance Joh. 1.48 49. the beginning of his miracles manifested his glory and his Disciples believed in him Joh. 2.11 and others comparing the doctrine of John with Christs Miracles believed on him Joh. 10.41 and indeed the Argument of Miracles is a cogent convincing Argument for no man can do these real Miracles except God be with him Joh. 3.2 Certainly the strange things wrought by Christ ought to assure our hearts of the truth of the Gospel and consequently of the sureness of these Covenant-mercies But upon this subject you have evident and abundant demonstrations from the pen of Reverend Mr. Baxter in his Saints Rest Part 2. in the Preface and in pag. 215. to 234. to which I referr you the truth is God hath graciously condescended to confirm the Gospel by many infallible miracles which none can question and all this to make sure to the elect these Covenant-mercies therefore they are inexcusable that slight this way of the Gospels confirmation See Heb. 2.3 4. 9. Another step that God hath gone is the various wayes that God hath taken to make us know these sure mercies and thereby to assure us thereof As Mat. 3.17 Cap. 17.5 1. An audible intelligible voice from Heaven at Christs Baptism and in his Transfiguration this is my beloved Son in whom I am well-pleased and this voice the Apostle Peter saith he heard in the Holy Mount 2 Pet. 1.17 18. so that these Gospel mercies are not devised Fables but divine Oracles of undoubted truth 2. The constant preachings of honest and unbiassed men that were eye-witnesses of his glory they give clear evidence of their hatred of evil love of truth and goodness and they could not be perverted by any selfish ends of profit pleasure or honour for these were not proposed promised or attained Nay affliction and persecution was their known portion and therefore certainly could not would not couzen the world with lyes to get that which was not attainable in that way 3. God hath adorned men with admirable gifts to enable them to demonstrate the certainty and excellency of these Covenant-mercies extraordinary gifts in the Apostles dayes as extemporary prophecying 1 Cor. 12.8 9 10. singing healing diseases working miracles discerning spirits divers kinds of tongues so that all Nations might hear these magnalia dei in their own dialect Act. 2.6 Eph. 4.8 and now they are translated into all languages and God hath continued to distribute ministerial gifts for the Churches satisfaction and edification 4. Yea he sent his own Son to be the Preacher as well as Purchaser of these sure mercies he spake at sundry times and in divers manners in times past by the Prophets but in these last dayes he hath spoken to us by his Son Heb. 1.12 the more to conciliate in us reverence and credence for he saith surely they will reverence my Son certainly he will declare to us the whole counsel of God for he was in the bosome of the Father and came from thence for that very end to declare Gods mind Joh. 1.18.5 Yea he hath raised Jesus Christ from the dead so that we have a Preacher sent from the grave to assure us of the truth of these high mysteries and sweet mercies so the rich man could say in hell if one went to them from the dead they will repent and believe Rom. 16.30 now our dear Saviour himself was dead and is alive and as he is declared to be the Son of God by his Resurrection from the dead Rom. 1.4 so after his Resurrection he declared the great things of God confirming his Disciples in the truth of things formerly delivered and giving further testimonies and instructions Luk. 24 44-49.6 Still another way of manifestation is clear and christal Ordinances in which as in a fair glass we may behold both the face of God and the choicest mercies of the Covenant here you may not only hear the voice of God but see Jesus Christ evidently set forth crucified before your eyes Gal. 3.1 in the Sacrament of his blessed body and blood are obvious Gods Grace in giving Christ Christs love in giving himself his body broken for our food his blood shed for the remission of our sins and all the benefits of this new Covenant 7. Another way more yet of the Lords manifesting these mercies and so making them sure is the sanctifying and satisfying illumination of souls by his holy spirit by this holy unction they know all things 1 Joh. 2.20 God hath revealed them unto us by his spirit in 1 Cor. 2.10 12. now the spirit comes with conviction and demonstration answers all the souls doubts and cavils and leaves it without dispute and haesitancy so that the believing soul cannot but say they are sure mercies he dare not deny this for a world 10. Yet there is one other way whereby God doth make sure these mercies of the Covenant and that is marriage-knot a mutual and matrimonial ingagement in the perpetual and inviolable bond of the Covenant whereby Christ and the soul are inseparably linked together and this relates to the particular application of these Covenant-mercies and compleats all the former for saith the poor soul I do not question but these mercies are sure in themselves in their own nature and sure to some but are they so to me what ways may I be assured of my title thereunto and interest therein now this the Lord doth make good by entring into that sweet and familiar relation with his people of marriage Isa 54.5 Jer. 3.14 Rom. 7.4 thy maker is thy husband and I am marryed to you saith the Lord a believing soul is dead to the Law that he may be marryed to Christ and our heavenly husband hateth puting away Mal. 2.16 once marryed to Christ and for ever marryed to him death it selt breaks not this marriage-knot nay it fastens and heightens it here Christ and the soul are but as it were contracted there the marriage is solemnized with the acclamations of glorious Angels and glorified Saints for saith the Apostle 2 Cor. 11.2 I have espoused you to one husband that I may present you as a chast Virgin to Christ now souls are fitting for that great solemnity when the marriage of the Lamb shall come that the bride is made ready Rev. 19.7 she is making her self ready in this world she is marryed at the illustrious day of Christs second appearing so then this marriage-knot cannot be broken since it is compleated in glory But yet more particularly consider that remarkable Text in Hosea 2.19 20. wherein the mercies of the Covenant are made over in a way of matrimonial relation And I will betroth thee unto me for ever c. in which Scripture there are four things that may assure the heart of the firmness of these
Covenant-mercies 1. The Author and Husband I the great Jehovah the infinite God the Creator of Heaven and Earth who speaks and it is done who works and who can let it it is he that saith I will betroth thee and who can forbid the banes of Matrimony who is able to hinder this conjunction 2. Here is the doubling of the phrase for greater certainty and security I will betroth thee yea I will betroth thee fear not it shall be done nay the third time it 's repreated v. 20. I will even betroth thee what can any say more to assure a suspicious bride of a firm contract and marriage q. d. I will have thee thou shalt have me do not distrust me we will be marryed all this God saith to meet with the incredulity of a guilty soul that through fear desponds and dare scarce look upon it as possible or credible Yet 3. Here is the term and date of the Marriage it was not for a week moneth year seven years no nor an hundred years only nay it is not only during life as other Marriages are made but it is for ever unto all eternity it never fails it lasts as long as the soul lasts that 's a long day other marriages are temporary terminable faileable Rom. 7.2 and death looseth a Woman from the Law of her Husband but this is marriage confirmed and compleated at death and endures for evermore And then 4. The terms conditions and the manner of Marriage speak the sureness of this Covenant and the mercies thereof observe it Loving-kindness is the motive to it and mercies are the souls joynture righteousness judgement faithfulness are the Writings as it were and evidences to assure these fore-mentioned conditions many persons marry such as they ought not to marry as such as are too near of kin and contrary to consent of friends c. and so are divorced but my marrying thee shall be in righteousness many marry in a sudden passion of affection and repent when they have done but I will marry thee in judgement many marry fraudulenty cheating the persons whom they marry lead them into a snare and then leave them but I will marry thee in faithfulness integrity and fidelity we will never part and though thou be unworthy now and maist transgress yet I le fetch thee home pardon thee and maintain this marriage-knot with invariable constancy and fidelity What can more be said to assure the believing soul of the sureness of Covenant-mercies Besides consider loving-kindness is the beginning middle and end of the match he fetcheth arguments out of his own bosome to enter into this parlee and after he hath contracted this friendship and intimate relation the same loving-kindness will perswade him to maintain it nay now his truth and faithfulness is ingaged and he will be faithful in performing all his promises Consider that notable Text Mic. 7.20 thou wilt perform the truth to Jacob and the mercy to Abraham which thou hast sworn unto our fathers from the dayes of old mark it is mercy to Abraham because made with him but its truth to Jacob and now is a kind of debt and must be paid and made good God is a free agent yet he binds himself by promise Reddis debita nulli debens and so becomes a debtor to his Creature or rather to himself on the behalf of his Creature thus doth God assure to his Saints and spouse the dowry and joynture of mercies that he promiseth to them at this contracting of a marriage betwixt himself and souls See Zech. 8.8 Thus I have dispatcht the wayes that God takes to make these mercies of the Covenant sure to all the heirs of promise CHAP. V. 4. THE last head in the doctrinal part by way of illustration is to shew how these Covenant-mercies are made sure in or by or through Jesus Christ Now for clearing of this observe these four things with reference to Jesus Christ whereby these mercies are made sure 1. His Hypostatical union 2. His spiritual Unction 3. The Covenant of Redemption 4. The execution of Christs office in the work of mans Redemption 1. Consider the mysterious and stupendious union of the two natures in Jesus Christ whereby he is both God and Man united together in one person by the former he hath ability by the latter a capacity to make the Covenant sure to the elect so that now it is impossible the work should miscarry as God he is omnipotent and cannot fail or fa◠short of his end as man he is suitable to hi◠work and fitted with a body both for activ◠and passive obedience so that there is nothing required of mans nature but Chri◠being in our stead did effectually manag◠it for the Apostle saith Col. 2.9 that i◠him dwelleth all the fulness of the God-head bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. naturally personally in such a way as he is in no other Creature in him we live move an◠have our being as Creatures but God is said to dwell in the Saints in a higher manner as his Children In aliis sanctis habitat Deus ut in templo Organo effectivè operativè in Christo substantialiter Aret. in loc but the God-head is not said to dwell in any man except Jesus Christ God and man God dwells in the Saints by his spirit as in a Temple or Organ effectively operatively in Christ essentially substantially the word was made flesh and sometimes there were sparklings forth of his glory and majesty so that the Disciples beheld his glory as that of the only begotten of the Father Joh. 1.14 well then since this is an undeniable mysterie that God was manifested in the flesh and hath undertaken to manage the work of our Redemption in both natures certainly he will make sure work in what concerns him for so saith the Prophet Isa 42.4 he shall not fail nor be discouraged till he have set judgement in the earth he hath the powerful Hand of an infinite God therefore he is mighty to save and he hath the innocent Nature of a finite man therefore he is fit to suffer that 's the first 2. Consider the compleat and abundant unction of Jesus Christ whereby he hath both sufficiency and efficiency to go thorow his work and authority for it also the Scripture tells us that Jesus Christ was annointed with oyle and that above his fellows Heb. 1.9 Christ was not only qualified with gifts and ornaments fit for office but also to furnish the souls of all the elect and that both for sanctification and edification Jesus Christ hath the spirit but not as others have it for the Saints have but a scantling and small measure thereof but God giveth not the spirit by measure unto him Eph. 4.7 Joh. 3.34 to every one of us is given grace according to the measure of the gift of Christ but Christ hath it above all measure for he hath the whole
spirit substantially he is and hath the treasury of Grace a store-house of riches to supply indigent Creatures in him are hid all the treasures of wisdom and knowledge Col. 2.3 therefore of his fulness do we receive grace for grace Joh. 1.16 it pleased the Father that in him should all fulness dwell Col. 1.19 and this is laid up on purpose for the supply of his members that from the head may be conveyed influences through the whole body Ephes 4.13 14 15 16. besides he is annointed with authority for these supplies Ephes 1.22 23. he hath put all things under his feet and gave him to be the head over all things to the Church which is his body the fulness of him that filleth all in all hence he tells his Disciples that all power is given to him in Heaven and Earth Mat. 28.18 adde to all this his fidelity that as Moses was faithful as a steward much more is Christ as a Son faithful to him that appointed him Heb. 3 2-6 Well now lay all these together and surely we need not question the certainty of Covenant-mercies Since Christ hath sufficiency authority and fidelity and is thus abundantly qualified for carrying on this Gospel-design he both can and will make good the mercies of the Covenant to the heirs of the promise especially considering 3. The Covenant of Redemption which is an admirable insuring act of free-grace ingaging all the persons of the Sacred Trinity to carry on this work especially God the Son of whom we are now speaking this Covenant of Redemption is that mutual compact betwixt God the Father and the Son concerning the saving of lost man wherein each did undertake to act his part in this great affair as thus God the father doth elect a certain number whom Christ was to Redeem he was to part with his beloved Son out of his bosome whiles he came to the earth to do this great work Isa 42.1 4 6. he was to uphold him incourage him put his spirit into him call him in rightousness hold his hand keep him and give him for a Covenant of the people give him to see his seed Isa 53.10 11. Cap. 49.5 and though they be but few in comparison of the World yet he will make him glorious and in time he will satisfie him in giving him the Heathen for his inheritance and the uttermost parts of the earth for his possession Psal 2.8 this is the ingagement on the Fathers part and then the Lord Jesus the Son of God promised the Father that he would assume the humane nature and so become man putting himself into the sinners stead becoming his surety fulfill all righteousness by obeying the Moral Law suffering for our breach of it be betrayed imprisoned accused condemned crucified buried that he should rise from the dead ascend into Heaven sit at Gods right hand intercede for Saints c. this part that Christ acted is fully laid down in Isa 53. throughout this was the great transaction betwixt the Father and the Son from all Eternity that there was such a mutual agreement See Titus 1.2 That this is no singular Doctrine but opened before See Mr. Bulkly Gospel-Covenant part 1. ch 4. p. 31. to p. 46 where 't is fully opened A so Mr. David Dickson in his Therapentica sac Book 1. chap. 4. p. 23. to pag. 71. in hope of eternal life which God that cannot lye promised before the world began to whom did God promise any thing before man was Created certainly he promised something to Jesus Christ concerning mans Redemption as before-mentioned such a gracious plot was laid and compact made betwixt the Father and the Son and he cannot lye nor deny himself So 2 Tim. 1.9 who hath saved us according to his own purpose and grace which was given us in Christ Jesus before the world began i. e. as Christ was a common person as head instead of the elect so we were given to him by this Covenant and that from all eternity but how come we to know this that are but of Yesterday and so dim-sighted that we cannot see afar off Why ver 10. it is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel for Christ revealeth all the secrets that were lockt up in the bosome of the Father Well then if this was the mutual stipulation betwixt the Father and the Son there is no question but they will be faithful to each other in the Old Testament God the Father trusted God the Son upon his promise to lay down his life and so brought thousands of souls to Heaven before ever Christ was incarnate or suffered and now when Christ hath gone through the greatest part of his task he trusteth God the Father to make good his part that he may fully see his seed prolong his dayes and that the pleasure of the Lord may prosper in his hand and certainly there cannot be any failing on either part Now this Covenant of Redemption is the Plat-form and foundation of the Covenant of Grace betwixt God and the Elect there is the same number and the like terms proportionably in both hence it is that although a believer find an unfaithful treacherous and unbelieving heart in himself daily departing from the living God yet this Covenant is built upon an higher and firmer Covenant betwixt God the Father and God the Son which cannot be broken and disanulled the Father and Son cannot deceive or be unfaithful to each other hence then it cometh to pass that the Covenant and the mercies thereof are so sure I shall conclude this head with that notable passage of Christs to his Father upon this very account Joh. 17.4 I have finished the work which thou gavest me to do i. e. I have hitherto made good and performed the conditions of the agreement on my part ver 5. and now O Father glorifie me with thine own self i. e. make good thy part in my exaltation this with reference to Christs persen then for his seed and members he tells the Father that he had performed his part to them in manifesting his name to them praying for them preserving of them and now when he was to leave them he desires the Father to do his part of the work in keeping those whom he had given him ver 11. in sanctifying and saving them 17.24 and can we imagine but that God will be faithful to his Son on the behalf of his Saints certainly he will for as they were Redeemed by the Son so they were Elected by the Father and as God the Father gave them to Jesus Christ by election ver 6. and Jesus Christ dyed for them and so Redeemed them so God the Son resignes them up again to the Father who will certainly keep them by his power through faith unto salvation 4. Another thing considerable concerning the insuring of covenant-Covenant-mercies by and
through Jesus Christ is that these are most fully assured to us by the execution of Christs Mediatory Offices both in his estate of humiliation and exaltation Let us here consider 1. Christs Offices 2. His States 1. Christs Offices are of three sorts as 1. Sacerdotal 2. Prophetical 3. Regal 1. As Priest Christ insures to us many Covenant mercies for he hath put himself in our stead offered himself as a propitiatory Sacrifice to satisfie divine justice which is a sweet smelling savour Eph. 5.2 and of infinite value hence it is that Christ is called a merciful and faithful High-priest in things pertaining to God to make reconciliation for the sins of the people Heb. 2.17 certainly remission of sins is one of the grand mercies of the New Covenant and this Christ assureth as Priest 2. As Prophet he reveals to us the will of his Father opens to us the sealed Book annoints our eyes by his blessed spirit the spirit of Christ inspired the Prophets of the Old Testament 1 Pet. 1.10 11. and the Apostles of the new in writing Scripture and Ministers in Preaching the Gospel and believers in discerning the meaning of the Word and beauty of Christ it is Christ as Prophet that writes his Law in Believers hearts which is one of the great mercies of the new Covenant that inlightens dark minds and unlocks to us Divine Mysteries and bringeth us from darkness to light 3. As King Christ Jesus doth what he pleaseth for the good of his Church converting and subduing souls to himself granting to them the spirit of power love and of a sound mind softening their hard and stony hearts mastering their high and sturdy Wills awing ordering and centring their unruly roving and raging affections subduing their strong corruptions regulating their conversations begetting and increasing their Graces supporting them under and sanctifying their afflictions all which Jesus Christ as King works for his Covenanted ones Yet more particularly in the second place let us consider how our Covenant-mercies are assured to us by Jesus Christ with reference to his two estates of humiliation and exaltation 1. In his estate of exinanition and humiliation here I might run through the instances of his contemptible birth his despicable life i. e. to a carnal eye his being in the form of a servant having no form nor comeliness his hunger thirst wandrings revilings of men wrath of God rage of Devils all these confirm the Covenant if we believe the history of the Gospel but there 's one thing more that put all out of doubt and that is his real ready and voluntary death for as he had a power so he had a will to lay down his life and he dyed for the confirmation of this Covenant and all the mercies thereof a pregnant proof of this you have in Heb. 9.15 the summ of which Text is that Jesus Christ the great Mediatour of this new Covenant hath suffered death for the sins of the elect that were committed against the first Covenant whereby all true believers might have the benefits of the new Covenant more surely and immutably made over to them and this he further comfirmes by the paralel case of a Testament and the Testatour even amongst men ver 16 17. where a Testament is there must also of necessity be the death of the Testator no man can challenge a Legacy till he prove the death of him that left it Thus the Apostle argues Gal. 3.15 Erethren I spâ—ak after the manner of men though it be but a mans Coâ—eâ—ant yâ—t if it be coâ—â—irmed to man disanulleth or addeth thereto for while he is alive he may alter his Will at his pleasure or as reason requireth but when the Testator is dead the heirs may look after their Legacies Jesus Christ is the Testator Saints are the heirs the Legacies are these mercies of the Covenant now the Testator is dead the Legacies come clear and the heirs of promise may claim their interest therein there 's no alteration of the Will when the Testator is dead there 's no reversing true Christians now come to enjoy their estates Christ emptied himself that we might be filled he lost his life that we might live he became poor that we through his poverty might be rich 2 Cor. 8.9 2. Christ's exaltation doth much more assure to us Covenant-mercies which consists in 1. His Resurrection 2. His Ascension and both these do abundantly confirm this to us 1. Christs rising again from the Grave assures us of the certainty of these mercies for though he was dead yet he is alive and so lives to be his own Executor if Christ had been detained Prisoner by the King of Terrours we might groundedly suspect that justice were not satisfied nor mercies fully purchased but he was delivered for our offences and raised again for our justification Rom. 4.25 and now he hath conquered death and through death he hath destroyed him that had the power of death that is the devil and so hath delivered the heirs of promise from the fear of death Heb. 2.14 15. nay and by his resurrection he raiseth us to a new life of holiness here and a blessed life of happiness hereafter Rom. 6.4 with cap. 8.11 2 Cor. 4.14 Christs Resurrection abundantly clears the Saints from all accusations and condemnation Rom. 8.33 34. in this therefore we may rejoyce and triumph as the foundtain of our consolation See Act. 2.24 25 26. 2. Christs Ascension into Heaven insures and secures Covenant-mercies to us both as it sets him in the holy of holies far above the reach of men and Devils and as he went before to prepare a place for us Joh. 14 2. he bids Mary to tell the Disciples Joh. 20.17 go to my Brethren and say unto them I ascend to my Father and your Father to my God and your God q. d. now you may be assured of your interest in God in a Covenant-way for now I have done that work on earth that obstructed your fellowship and obscured your interest so that now you may call him your God and come unto him as your Father without misgivings within or challenges from without There are two things in Christs Ascension that assure these mercies to us 1. His session at Gods right hand 2. His Intercession 1. Jesus Christ is set at Gods right hand in heavenly places Ephes 1.20 and the two following verses afford us two choice considerations that tend further to assure us 1. That he is far above all principality and power might dominion and every name in this world and that to come ver 21. i. e. Christ as man is advanced not only above all States and Potentates on earth but above all Angels and Arch-angels in Heaven therefore far above the Devils none can hinder all are his servants to help forward his design for the good of souls oh what a sweet consideration is this that our nature is advanced thus high yea in the person of the
into Heaven and as a token thereof sets him upon his right hand which is an evidence of honour as Solomon dealt with his Mother and then bids him ask and he would give him all that was in his heart certainly then the mercies of the Covenant must needs be sure and that in Christ the Mediatour since his Intercession is so prevailing that he said in the dayes of his flesh when praying over Lazarus's Grave Father I knew that thou hearest me alwayes Joh. 11.42 Thus I have dispatcht the Doctrinal part of this subject wherein I have endeavoured to clear up what the mercies of the Covenant are in what respects they are said to be sure by what means and wayes they are made sure and how they are made sure in and by Jesus Christ the great Mediator of the Covenant CHAP. VI. NOW for the Application of this point I shall make use of it several wayes 1. For confutation of 1. Atheists 2. Papists 3. Arminians 4. Socinians 1. It confutes the vain conceits of Atheists who call in question the great things of Religion they are first Scepticks and Disputants then by degrees they grow Atheists and deny God as one saith in the Academy of Athesin a sinning soul takes these sad degrees 1. To doubting whether there be a God or no. 2. To living as though there were indeed no God 3. To wishing that there were none and 4. To disputing against a Deity and then he commenceth Doctor in positive Conclusions Mr. Herle in Policy p. 52. with the fool that there is no God Psal 14.1 many are ready to say that Religion in the power of it is but a fiery Meteor which the influence of those hot Dog-starrs of the times Ministers have drawn up and kindled in the grosser Region of some sick and melancholy brains and so like fire is apt to catch in thatcht and low-built houses not Pallaces and Castles i. e. â—arge and high-built souls But the truth is some Atheists do find in this life the certainty of our Religion all shall find it to their cost hereafter by an irrecoverable loss of these sure mercies and by intolerable sustaining of â—verlasting miseries As Atheism hath been much propagated in these latter dayes so God hath afforded some remarkable convictions by several modern examples Cardinal Richlieu who after he had given Law to all Europe many years confessed to P. Du Moulin that being forced to many irregularities in his life time by that which they call Reason of state and not being able to satisfie his Conscience thence had temptations to dis-believe a God another World the immortality of the soul and by that distrust to relieve his aking heart but could not so strong said he was the notion of God on his soul so clear the impression of him upon the frame of the world so unanimous the consent of mankind that he could not but taste the powers of the World to come and so live as one that must dye and so dye as one that must live for ever and being asked one day why he was so sad he answered Monsier Monsier the soul is a serious thing it must be either sad here for a moment or sad for ever and though Cardinal Mazareen was an Atheist the greatest part of his time yet he hath left behind him clear convictions of the immortality of the soul and certainty of another state after this life professing that if he were to live again he would be a Capuchin rather than a Courtier i. e. of a Popish religious Order to serve God in their way rather than choose worldly preferments 't is recorded of Sir John Mason Councellor to Hen. 8. Edw. 6. that he called his Clark and Steward to him and said I have seen five Princes been Privy Councellour to four seen the most remarkable observables in forreign parts been at most State-transactions for thirty years and have learned that seriousness is the greatest wisdom temperance the best physick and a good conscience is the fairest estate and were I to live again I would change the Court-life for a Cloyster my privy Councellors bustles for an Hermits retirement and my whole life in the Pallace for one hours enjoyment of God in the Chappel all things else forsake me besides my God my Duty my Prayer thus he It is also recorded of Charles 5. Emperour of Germany King of Spain Lord of the Netherlands that after 23. pitcht Fields 6. Triumphs 8. Kingdoms won after all this success reigned all these retired to his Devotion had his Funeral celebrated before his face left this testimony behind him that the sincere profession of Religion hath its sweets and joys that Courts were strangers to and we know from Holy Writ that Solomon after his vast experiments and exact disquisitions left this Maxime as the total summ of his large accounts Eccles 12 13 fear God and keep his Commandments for this is the whole duty of man Atheists never yet tasted the sweetness of Religion they never fully studied the Word or Works of God both which would satisfie them 't is recorded of Francis Junius that reading Tully de Legibus Nihil curare deum nec sui nec alieni he fell into a perswasion that God cared for nothing neither his own nor others affairs but in a tumult in Lions the Lord convinced him of a Divine Providence by delivering him strangely from eminent death and also being put by his Father upon reading the first Chapter of John's Gospel he was abundantly convinced by the Divinity of the Argument Majesty and Authority of the stile in such a manner as his body trembled his mind was astonished and his his soul savingly Converted Yea the works of God are sufficient to leave a Conviction of a Deity upon Conscience Lord Bacon used to say that a little smattering in Philosophy might tempt a man to be an Atheist but a through study of it would bring him back to be Religious for it would reduce him to a first cause and a last end But I must not enlarge on these Atheists see them described and confuted in Weems Treatise of four degenerate Sons of Adam All I shall adde is the words of Lord Chancellour Egerton to be Prophane is the simplest thing in the World for the Atheist layes a wager against the serious man that there is no God but upon wosul odds he ventures his everlasting state the other only hazards the loss of his Lusts if there were no God yet the latter doth as well as the Atheist at last and lives better at present but if there be a God as undoubtedly there is Oh the vast disproportion at the great day if the Arguments for or against the verity of the Gospel were equal yet the gain or hazard is infinitely unequal therefore every wise man will take the safest side Lord what an Age do we live in when the choicest truths duties mercies from a principle of opinionativeness or licentiousness are
â—ure to all Unbelievers as the second Adam conveys certain life so the first Adam conveys certain death to his seed as he that believeth on the Son hath everlasting life so â—e that believeth not shall not see life but the â—rath of God abides on him Joh. 3.36 as â—e that believeth is acquitted so he that believes not is condemned already ver 18. all is other sins are bound upon him by this â—f unblief this is the condemnation it is â—s impossible that the Devils in Hell shall be saved as that Unconverted sinners while such shall be saved for Christ saith again and again except ye be Converted Mat. 18. Joh. 3.35 except a â—an be born again he cannot see he cannot â—nter into the Kingdom of God and binds it with strong asseverations and dare any question the verity of Gods positions or combinations that pretends to believe his promise yea God hath bound him by oath â—n this case as well as in the other Heb. â— 11 it 's spoken there concerning the rebellious murmuring Israelites I sware in â—ny wrath saith God they shall not enter into my rest or if they shall enter then q. d. never trust me more nay let not me be God but what 's this to us Yes the Apostle applyes it to unbelievers in Gospel times Gap 4.1 2 3 4 5 c. hence he repeats the Oath again referring to unbelieving Gospellers that they shall never enter into the Heavenly Canaan and surely unconverted sinners are in a woful plight of whom it may be truly said that God himself cannot save them while they continue in that state for there 's no way but one of entring Heaven that 's Jesus Christ and how can they escape that neglect so great salvation Act. 4 12. Heb. 2.3 there 's no other way revealed and do we think God will forsake his ordinary Road and quit this glorious design to gratifie a Generation of wilful neglecters and rejecters of this blessed contrivance of saving sinners by interest in Jesus Christ it cannot be you must either go to Heaven this way or down to Hell by your own way 2. Their souls are not sure to be another moment out of Hell-torments poor graceless sinners cannot secure themselves upon any real Scripture-grounds that they shall enjoy that bastard peace of Conscience in which they flatter themselves another hour for ought they know their case may be like Belshazzars Dan. 5.5 while they are Drinking Carousing Ranting Revelling some dreadful Hand-writing or Testimony of Gods Indignation may break forth against them which may marr all their mirth appal their spirits trouble their thoughts loose the joynts of their Loyns and make their knees smite one against another Oh what terrour and horrour will the dreadful summons of death strike into them how will these fool-hardy Warriers against an infinite God call to the Rocks and Mountains to cover them Oh what a sudden change what a sad Catastrophe will the cold hand of death make with them what a fall will these secure and sensless sinners have from the height of worldly preferment to the depth of eternal torments stand a little â—nd look at that rich and wretched miser â—n the Gospel that had no room for his fruits and goods that sung a requiem to his soul for many years Yet alas had not one â—ight to take his ease in thou fool See Luk. 12.17 18 19 20. saith God this night shall thy soul be required â—f thee or do they require thy soul i. e. the Devils who are waiting for a commission from God to catch hold of graceless souls â—o hale them to torments as soon as they â—ave forsaken their wretched bodies so â—ome interpret it however the rich mans â—oul was suddenly snatcht from a full Table â—nd dainty Fare into eternal misery without drop of Water or hopes of mercy for â—et him tear his heart with bitter out-cryes Father Abraham have mercy on me neither â—is Father Abraham See Luk. 16.24 25 26. nor the God of Abraham shall have any mercy for him former offers of mercy are now turned into flames of fury they have wilfully forsaken their own mercy and now are wofully forsaken by the God of mercy O consider this you that are yet in your sins dancing about the pit and are ready every instant to drop into eternal woe 3. Their certain mistake will aggravate their woful state Oh what a dreadful disappointment will this be for persons that lived demurely in the World and passed for very civil neighbours yea for choice Saints yet now to be set on the left hand amongst the Goats at the great day yea persons that thought themselves they were in the ready Road to Heaven and as they are as they imagine stepping into glory to miss their footing and fall into Eternal Torments 't is a dreadful sight to see soul and hopes giving up the Ghost together Job 11.20 c. 8.14 and swept away as the Spiders Web into the fire of Hell Oh for a soul that hath all his days been building Castles in the Aire the House of his fair profession upon the sliding sand of Fancy and Imagination to have all come tottering down with one puff of death will be a dreadful sight Ministers told them of this but they would not believe nor suspect their state or spend one hour in searching whether they were right or no many a time were they warned of the danger but they pleased themselves in wilful self-delusion and now they are past recovery they would not be brought to an holy despair in themselves that they might have sure footing in these sure mercies and now they shall and must despair of ever having part or portion in these sweet and certain mercies they would not be beaten from their carnal shifts and sensless Pleas and now they must and shall be for ever banisht from them and feel the bitterness of them Ministers could not deal with them but God can and it will be an heart-confounding day when the varnish shall be washed off and all rotten props shall be pluckt up that kept the soul from horrour and they shall see themselves deceived by Satan the World and their own self-flattering hearts into eternal misery 4. But once more many things in and about these sure mercies will augment their eternal misery Alas sirs here there 's no speaking to wicked men they will not abide a sober Treaty about their souls they have not leisure or patience to yield an observant Ear to Discourses about these sure mercies but a time is coming wherein they shall be forced to think of these lost mercies to their cost now they have other things to mind the world doth so fill their ears and hearts that they thrust these things from them and judge themselves unworthy of them they are just like Jeremiah's wild Asse used to the Wilderness Jer. 2.24 that snuffeth up the wind at her pleasure in her occasion who can
thou hast no reason to complain Seneca compares a a Christian that 's disconsolate for outward â—osses or crosses to a man that hath a fine Orchard the Trees whereof are richly laden with store of precious fruit and because the wind blows off some leaves the man sits down and takes on heavily he weeps and wailes and cryes out he is undone why what 's the matter why the wind hath taken off some leaves but the roots and trees and fruits are safe should not we judge that a fond and foolish man just thus is it with the Christian God and Christ promises and Gospel-mercies are sure and stedfast by an inviolable Gospel-Covenant yet the sinful silly soul lyes whining and complaining for the loss of some leaves of Worldly comforts which he may live well without Yea saith the poor soul but these outward things are not the chiefest cause of my trouble and discouragement did I know that these mercies were made sure to me I should be comfortable but alas I fear I have no share therein I shall answer this doubt afterwards at present I only say lay thy hand upon thy heart and deal ingeniously is this the ground of thy trouble is not this only pretended is not something else the real ground the heart is deceitful look again see what comforted thee before this outward trouble came and what chears thee when thy present pressure is removed but suppose it be jealousies about thy interest yet why shouldst thou be uncomfortable hast not thou ventured thy soul on a sure foundation what reason hast thou of discouragement a faith of adherence brings some settlement as well as a faith of evidence every act of faith brings some comfort whom having not seen saith the Apostle of a corporal sight so may I say of a kind of spiritual sense and assurance ye love in whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 recumbency hath a kind of complacency it argues want of faith to want joy and unbelief is a shameful sin considering the assurances given us in the Gospel but more of this hereafter But oh consider sirs what wrong you do to your selves by uncomfortable walking you weaken and exhaust your strength and spirits what discredit you bring upon the ways of God rendring them soure and distastful in the account of others what opposition it expresseth both to many positive precepts and the spirit of comfort and to these sure mercies of David methinks I hear the God of Heaven thus bespeaking the gracious troubled heart soul what ailes thee what is it thou wouldst have I have given thee many glorious gifts pardon reconciliation adoption ordinances the benefit of all my works of Providence a title to the good things of Earth whiles thou livest and a free admission into Heaven when thou dyest nay I have given thee my self my Son my Spirit and that by the surest Marriage-Covenant and will not all this revive thy fainting spirit what wouldst thou have more and what canst thou desire to make it surer to thee speak but the word and it shall be done but I have gone beyond thy demands and why then art thou thus drooping and disconsolate is thy heart revived when mortal lying man makes thee a promise of some outward good and canst thou now faint when the eternal God hath taken all these pains to assure thy troubled heart of thy interest in these sure mercies of David Oh Christians shame your selves for your uncomfortableness are these consolations of God small unto you thank your selves for your discouragements and let it be matter of trouble that you have so many needless useless troubles in your souls 4. Another fault in the Heirs of the promises whereby they are unsuitable to these mercies is unfruitfulness herein they do not live up to these mercies and are exceeding defective and imperfect especially in two respects the fruit they bring forth is 1. Small 2. Soure fruit 1. 'T is usually but small in quantity short of that abundance and ripeness that should come of so good a soil as mercy is especially when mercy is the Tillage Gods Vineyard is in a very fruitful Hill Isa 5 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so we read it but in Heb. 't is the Horn of the Son of Oyle I know the Son of Oyle may import a very fat or rich soile as Son of the Morning for exceeding bright and illustrious and so Gods people were planted in Canaan which was an exceeding fruitful Countrey but may at least allusively affirm of real Saints that they are planted in the Horn of the Son of Oyle even in the Son of God who was annointed with the Oyle of gladness above his fellows and in whom true Believers are planted and from whom they may suck and draw abundant juice and fatness as branches do from the root of the Olive-tree Rom. 11.17 moreover what abundant pains doth God the Father the Husbandman take to make souls very fruitful he takes away such as bear no fruit at all and every branch that beareth fruit he purgeth it that it may bring forth more fruit Joh. 15.2 Oh what mercies do the Saints partake of Gospel-priviledges Promises Providences Ordinances Experiences Comforts Corrections every thing that might make them fruitful in good works in Praying Reading Meditating Conferring exact Walking doth God distribute and where 's their answerable fruitfulness God expects more and riper fruit alas how short and defective are we how little glory do we bring to God how little profit unto others or comfort to our own souls Phil. 1.11.1 Thes 3.12 Mat. 3.8 Col. 1.10 we should be filled with the fruits of righteousness we should abound more and more and bring forth fruits meet for sincere repentance and truly fruitful in every good work but are we so yea or no I much suspect it and what a shame is it that we should lye under the warm influences of the Sun of Righteousness so long and be so unfruitful the God of Heaven humble us for this 2. I am afraid that the fruits we do bring forth are but sowr and bitter not so sweet and kindly as may be the genuine fruits and products of these sure mercies my meaning is that the obedience and performances of the Saints too often flow from a spirit of bondage fear and terrour and not from that filial Child-like disposition and the Evangelical spirit of Adoption that should be the principle and impulsive cause of Saints spiritual actings I know legal fears and terrours are good in their kind to drive the soul out of it self and unto Christ but afterwards a spirit of love best becomes a Child of God hence saith the Apostle Rom. 8.15 2 Tim. 1.7 ye have not received the spirit of bondage again to fear but ye have received the spirit of Adoption whereby we cry Abba Father a Child-like boldness best befits a Son it 's more
with them whatever they partake of a curse meets them in it whoever they are with a curse attends them Oh fearful state it was sad to be under the curse of a mortal man C ham found his Father Noah's curse heavy but oh how heavy is the curse of Almighty God who with a word can send the soul into Hell and follow his stroke into another World dear friends who would live in this cursed state another hour on the contrary whosoever hath these mercies of the Covenant hath all blessings blessed yea and also crosses and in a sort curses are turned into blessings who would not be covetous of such a state But to hasten 3. Without these Covenant-mercies the soul is not accepted in its choicest duties neither person nor performance is owned by God it is only upon a Covenant-account that any are accepted indeed in the Covenant of works the person was accepted for the works sake but in the Covenant of Grace God accepts the person first then the work if the man be in Christ then the offering is taken in good part though it be but a Turtle-dove or young Pigeon though but a sigh or groan God takes a Posie of Flowers of sweet-smelling Graces though mixed with stinking Weeds and pricking Bryars of vanity and corruption gathered by a Child and perfumed by Christs Mediation and is better pleased therewith than with the most odoriferous gifts of uncoverted souls where the heart is destitute of Covenant graces Prov. 15.8 alas the prayer of the wicked is abomination to God the great and jealous God challengeth the wicked man that hath not Covenant-mercies in his heart for taking Covenant-promises into his mouth Psal 50.16 17. What hast thou to do saith God q. d. thou poor graceless sinner thou profanest my holy name and provokest the eyes of my glory in the works and worship by which thou thinkest thou dost most honour and pleasest me in the state wherein thou art I cannot endure to look towards thee I abhorr thy person and performance thy costly incense is a smoak in my nose I can see through thy painted beauty at thy rotten inside thy guilded Eloquence and Rhetorical Flourishes are no more to me than the roaring of Bears or howling of Doggs get out of my sight thou sorry whining hypocrite all thy duties are as Cyphers and signifie nothing except the Mediatour as the principal and only figure be set before them and the spirit of God write and indite them which are two of the greatest mercies of the new Covenant Ah sirs God doth despise the most melodious Tunes of wicked men Psal 51.17 but a broken and contrite heart he despiseth not that 's sweet Musick in his blessed â—ears for a broaken heart is a Covenant-mercy these mercies are brave Ornaments â—o believing souls and render them lovely and amiable in the sight of God every penitent Tear is a rich Pearl every Prayer pierceth Heaven and fetcheth down abundant incomes from the Throne of Grace Oh what a difference do these mercies make â—n persons performances and acceptance with God 4. Without these mercies you have no solid ground of peace comfort or satisfaction for without these you are not only under the sentence of condemnation but â—ou have no real ground to hope that the sentence shall not be executed this very â—our 't is a wonder to think that graceless â—ouls should be so merry that are hanging over the pit of Hell but by the rotten â—read of a mortal life Oh how suddenly â—ay this brittle glass be broken and they â—e gone for ever for ought they know â—hen they go to bed God may say as â—ce he did to one as rich and secure as â—ese sensual sots this night shall thy soul 〈◊〉 required from thee 't is a wonder to me â—ow souls can rest quietly that are conscious to themselves or groundedly suspect they are not in Covenant with God and so know not that they shall be another moment out of Everlasting torments Redâ—e praevaricatores ad cor inhaerete ei qui sacit vos state cum to stabâ—tis requiescite in eo qâ—ieâ—i eritis Quo itis in aspectu qâ—o itis bonum quod amatis ab illo est sed quantum est illum bonom est ad suave Vid Aug. conf lib. 4. c. 12. but God leaves them to seared Consciences and Satan and the World joyn with their deceitful lusts to lull them asleep till God awake them by true repentance or eternal vengeance but God hath â— time to shake the foundations of this bastard-peace and set the soul upon the sure bottom of Covenant-relation and interest in Jesus Christ which only brings true content and comfort peace that passeth understanding joy in the Holy Ghost and a sweet Sabbath of refreshment to the tossed soul here the noble soul may as iâ— were terminate its desires and expatiate its largest faculties upon its only portion God in Covenant and thence will resulâ— continual ground of triumph and exaltation for these mercies are suitable and adaequate to the immortal soul and will support iâ— under greatest outward pressures and iâ— the hour of death therefore I may conclude this Exhortation with ver 2. of this Chapter Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not hearken diligently unto me and cat ye that which is good anâ— let your soul delight it self in fatness 5. These mercies of the Covenant will render your condition safe whatever befalls you we little know what may befall us betwixt this and the grave who knows what a day may bring forth man is born to trouble a Saint is born again to more bad news may come as Jobs Messengers treading in each others steps losses and crosses may put us on sad discouragements Oh but now to have a Covenanted God a Christ and all the fore-mentioned Covenant-mercies to solace the soul what mercy will this be when the true Christian can say I am my beloved's and my beloved is mine my flesh and heart fail but God is the strength of my heart and my portion for ever let the Sea roare Men rage Heavens look black and Earth tremble I lye at Anchor in a sure Port I trust in God Psal 112.7 Psal 46.1 2. and fear no evil tidings from below God is my refuge and help yea my present help in time of trouble evils shall either miss me or mend me all winds blow my soul nearer my Haven all dispensations hitch me a step nearer Heaven for all things work together for my good my Covenanted God will teach me to profit by Word Rod by Mercys Crosses Ordinances Providences God is my Sun and Shield to enlighten me in times of darkness to protect me in times of danger he will command a guard of Angels to attend me yea his wings shall cover me his comforts shall refresh my soul he will guide me here
by his counsel and afterwards receive me to glory Oh happy soul that hath the God of Jacob for his God and these Covenant-mercies his portion who can hurt such a soul But oh the woful state of one that hath not the name of God as a Tower or Chamber to run unto when evils are approaching how dreadful was Sauls state when the Philistines were upon him and God had forsaken him just such will be the condition of a soul destitute of Covenant-mercies in the day of publick or personal calamity alas all they bore up their carnal hearts with is gone and God is gone and now they must either burst with grief or through despair make away themselves as Judas and Achitophel See Psal 52.7 Oh forlorn state of such as took not God for their God sirs think seriously of these things 6. These Covenant-mercies will have mighty influence upon your spirits in Gods service and in your conversation an interest in the mercies of the Covenant will make you fear God and tremble to offend so good a God there is forgiveness with thee that thou maist be feared Psal 130.4 nay fear to offend God is one great mercy of the Covenant these will melt your hearts into tears of Evangelical repentance for offending God as you may gather from Zech. 12.10 nay brokenness of heart is one of the mercies of the Covenant sence of these mercies will make your souls love God clearly Luk. 7.47 nay love to God is one of the mercies of the Covenant and so for the rest of the Graces there 's not an useful disposition requisite to qualifie us for Gods service but 't is contained in the Covenant hereby we shall know Gods will be willing to obey it delight our selves in Gods service as David Psal 5.7 I will come into thy house in the multitude of thy mercy and in thy fear will I worship towards thy holy Temple we shall then sing in the ways of the Lord and in the height of Zion and flow together for the goodness of the Lord Jerem. 31.12 i. e. the goodness of the Lord will engage the Saints to come with chearfulness into Gods presence and thank God for an opportunity of waiting on so good a God holy hearts delight in holy works grace fits the soul for God Covenant-mercies render a soul capable of and suitable to Covenant-duties and the more you partake of these mercies the more delight will you take in duty the more like you are to God the more delight will you take in God and God will delight more in you and so there will be sweet fellowship betwixt God and your souls on the contrary carnal spirits cannot endure spiritual exercises they come to duties as a Bear to the stake and when they are therein they are upon a Rack Lord be merciful to such a soul 7. These Covenant-mercies will not leave the soul till they have brought it to Heaven Gods mercies are in the Heavens that 's their proper Element and they never cease moving and mounting the soul upwards till they have raised him up into the highest Heavens where they shall drink of the River of his pleasures Psal 36.5 8. now Covenanted souls do but taste that the Lord is gracious but then they shall eat and drink abundantly and shall be satisfied with marrow and fatness yea bathe their souls in that fulness of joy and pleasures for evermore Psal 16.11 these mercies will make you rich towards God and rich with God to all Eternity if you dye with Covenant-mercies in your hearts you depart like Old Simeon with Christ in your arms and dye in peace and rest with God these sure mercies lead the van to eternal glory which comes in the rear of a temporal life and spiritual graces yea eternal life is begun here as Scripture testifies how is that why no otherwise than by the possession of these spiritual mercies and Communion with God thereby this is eternal life to know the only true God and Jesus Christ Joh. 17.3 You lay hold on eternal life here by laying hold on these best blessings and Covenant-mercies 1 Tim. 6.12 19. he that hath the Son hath life and by believing on the name of the Son of God he may know that he hath eternal life for he hath the record in himself See 1 John 5 10-13 what is this witness it is contained in some of these sure mercies of David Oh therefore for a share and interest therein on the other hand he that hath nothing to do with these sure mercies hath nothing to do with eternal glory such as are strangers from the Covenants of promise Eph. 2.12 have no hope of a better life as the Tree falls so shall it lye and such as are found without mercies in their hearts at death shall be found destitute of mercy at the great day There is one sort of persons I would more particularly press to look after their share in these sure mercies of David and those are the Children of Godly Parents and hence Solomon prays Remember the mercies of David thy Servant 2 Chron. 6.42 so you that are the posterity of godly predecessours cry out for and apply the mercies of your Fathers and there are two cogent arguments in the quality of these mercies the Text mentioneth for here they are said to be sure consider 1. Your Parents found them sure to them 2. The Promise will make them sure to you 1. Consider your Religious Ancestours found these Covenant-mercies sure to their own souls our Fathers trusted in thee cryed to thee they were delivered were not ashamed Psal 22.4 5. Heathens did pertinaciously adhere to the Religion of their Predecessors and shall Children of Godly Parents forsake their Fathers God and such a God as never failed them Moses in his Song saith he is my God and I will prepare him an habitation my Fathers God and I will exalt him Exod. 15.2 enquire and search you that are the seed of his servants had your fathers ever cause to complain of God was he not as good as his word to them did he not punctually keep touch with them and make good all his promises to them did not your Godly Parents breath their last with good speeches of God did they not affectionately commend his service to you upon their death-bed reflect upon their dying words did they not proclaim to all the World that God was a faithful Covenant-keeping God to them and did they not assure you he would be as good to you if you embrace him and keep his ways yea cannot you bear witness for them that their last words were speaking well of God as Jacob and Joseph both did upon their death-bed did not they in the faith and sense thereof commend you into the hands of their gracious God as Jacob Gen. 48.15 16. the God which fed me all my life long unto this day the Angel which Redeemed me from all evil bless the lads did they not
obstruct your diligence in this great and weighty case who would live at such uncertainties as the most do who would have his life to hang in doubt in a meer conjecture especially when it is in this great case of Conscience whether the soul must live in Heaven or Hell but most of all considering that our very lives are so uncertain that the next moment we may step into Eternity the God of Heaven awake the Saints of God who have indeed an interest in these mercies to use all means to know they have an interest therein that they may know they are of the truth and assure their hearts before him as the Apostle speaks 1 Joh. 3.19 CHAP. XIII III. THE third head of Directions iâ— this In what cases may a Covenanted soul make use of or improve these sure mercies of David In answer to this I shall propound these seven cases wherein a gracious soul may and must have recourse to these Covenant mercies 1. In case of dissetling suggestions tâ— Atheism or unbelief when reason begin to dispute the being of God or the truth of Scriptures and shakes our confidence or strikes at the foundation then study and improve these sure undoubted mercies and lean upon Divine Authority if God speak it the thing is out of doubt his ipsâ— dixit is beyond all demonstrations Divines distinguish of maxims in Divinity some whereof are mixtly Divine other are meerly Divine Primo creduâ—tur postea intelliguntur in truths of the former sort reason may serve in the second place first they are believed then understood as a man believes the immortality oâ— the soul then he begins to take up the same from reason Rationes precedentes minuunt fidem sed rationes subsequentes augent fidâ—m only reason must not herâ— come before faith but know her place for if she should offer to go before aâ— an Usher to make way for faith wâ— should never believe therefore Schoolmen say Reasons going before Faith weakenâ— faith but reasons coming after faith strengthens it so that reason makes not the matter more sure ex parte veritatis dictantis in respect of God the speaker See Weem's Pourtrait of Imag. Ep. to Read sed ex parte intellectus dissentientis in respect of the weakness of our understanding But now in things that are meerly Divine and fall directly under faith as the Mysterie of the Trinity of Incarnation reason hath nothing to do but admire those hid mysteries that she can never reach unto Oh take heed of doubting or unbelief Gospel-mysteries are without all Controversie here thy way is not to dispute but believe Gods Word is more than all the protestations asseverations bonds or obligations of all the men in the World Consider what 's said in the Doctrinal part and give your full assent to all revealed truths you may better believe God than your senses Senses may deceive us God cannot many men are bruitish will believe nothing but what is within the reach of sense they are meer Sadduces about spirits and spiritual things but sirs will you belive nothing but what you see then surely you 'l not believe that there is such a City as Rome or London because you have not seen them But let me tell you that that tempting spirit who perswades you now to doubt of the being of God and the reality of Divine things cannot doubt thereof himself for he to his cost feels the truth thereof though without any comfortable interest therein the Devil believes and trembles Jam. 2.19 O therefore Non est disputatio aâ—t â—ubitatio post Evangâ—lium reveâ—â—tum silence all unbelieving and disputing thoughts doubt not after these clear revelations and demonstrations admit not this grand Gospel-sin of unbelief this damning infidelity but cry out as the poor man Lord I believe help thou my unbelief Mark 9.24 2. In case of guilt upon the Conscience and fears of acceptance then have recourse to these sure mercies of David these are mercies therefore mercy is working towards a poor sinner in misery they are made sure by Christ to all Heirs of Promise and though thou canst not sensibly apprehend him by faith at some times yeâ— he can powerfully comprehend thee what though thy sins be many yet mercy answers all demerits 't is not only mercy but mercies multitudes of tender mercies he is plenteous in mercy and will abundantly pardon he doth not consult thy fitness but his free-grace come then poor guilty sinner venture thy weary soul upon these sure mercies he iâ— meeting thee half way as the Prodigalâ— Father and ready to fall upon thy neck his bowels are yerning towards thy sinning soul he is very free and liberal 〈◊〉 distributing be not thou coy and shy in entertaining these sure mercies hâ— waits to be gracious do thou bid hiâ— gracious tenders welcome Yea but saith the troubled soul though there be mercies yet I question whether they belong to me I know they are sure to some but 't is a great question whether I be of that number and I reply why not to thee what Scripture or reason hast thou to suspect that thou art excluded the grant is in general terms Jesus Christ came to seek and save what was lost and thou art lost and feelest thy self to be lost doth not he bid weary souls come to him if thou wert righteous thou mightest justly fear thou mightest go without him but thou saist thou art a sinner and thou knowest he came not to call the righteous but sinners to repentance thou art a sinner a great sinner yea chiefest of sinners and did not Paul look upon himself as such and yet he obtained mercy and consider soul if thou hast no interest in these mercies whence â—hen are all those fears doubts jealousies complaints enquiries whence are these sad and dreadful apprehensions of thy sin and misery these convictions of the nothingness of thy duties and sufficiency of mercies only to relieve thy perishing soul whence are those meltings of heart for â—ffending bowels of mercy and strugâ—lings against sin from the sense of mercy â—hat mean those prayers and tears those â—ossings of thy soul betwixt hopes and â—ears about thy interest in mercy and yet thou who thus complainest wouldst not give up thy title or quit thy claim to these Covenant-mercies for a full possession of all the common mercies in the World thou art not content without these thy enquiry is chiefly after these thy expectation iâ— most from and dependance most upon these Covenant-mercies these and these alone are thy salvation and desire But suppose the worst that thy soul hath no interest as yet in these why shouldst thou despair of future interest shouldst thou not rather put it out of doubt by a present application thereof by actual believing stand out stand off no longer take Christ upon his own terms give up thy self to him give him the glory of believing remember alâ— the ways the
they are dear to Jesus Christ but free to us they are purchased with the warmest blood in the veins of the Son of God yea he thought his dearest heart-blood well bestowed to purchase these sure mercies he sees of the Travel of his soul and is well satisfied the fruits of his purchase are the joy of his heart he thinks these worth all his pains pain and dolours God the father is well pleased and accounts these mercies a valuable fruit of his Sons purchase and shall not we be thankful 3. They are Deep mercies Aquae quo sunt profundiores eo sunt puriores quoniam crassa terrea materia in profundum depressa est hinc profunditatem a quarum bibea Ezek. 34.18 high and broad and have all the dimensions of greatness Psal 36.5 6. these mercies can fetch up a drooping despairing soul out of the grave yea out of Hell be the soul sunk as low as sin can make it in this World these mercies can fetch it up and raise it out of the grave and pit of silence and save to the uttermost Oh what a long arm of mercy hath been reached forth unto your troubled hearts in your low estate and doth not this deserve thankfulness 4. They are Designed mercies purposely designed aimed and intended to set forth riches of grace the infinite contrivance of the blessed God to magnifie riches of love to sinners 't is true God intended to set off his power wisdom justice truth but he hath magnified his mercy above all the rest of his name it 's beyond the rest of his works the attributes of God are set very high but mercy sits in the chiefest Throne he declares to Angels and Saints what he can do for sorry man oh advance free-grace 5. They are Dignifying mercies such honour have all his Saints oh what an height doth God raise his Covenant-Children to he deals bountifully with them by these Covenant-mercies was David raised up on high 2 Sam. 23.1 and therefore confesseth that God regarded him according to the estate of a man of high degree 1 Chron. 17.17 and truly it is the highest preferment in the World to partake of these sure mercies and therefore we have great cause of thankfulness 6. They are Sanctifying mercies they season all other mercies and make common mercies to become Covenant-mercies yea they make crosses mercies they perfume the most offensive griefs and are like Moses's Tree that sweetens the Waters of Marah if you poure a paile of Water on the floor it seems a little Sea but pour it into the Ocean it 's swallowed up and seems nothing so afflictions out of the Covenant are intollerable but as in Covenant-love they are inconsiderable the depth of mercies drowns the depth of miseries and is not this ground of thankfulness 7. They are Separating mercies hereby are Gods Children distinguished from all the people that are upon the face of the Earth Exod. 33.16 19. even in their finding grace in Gods sight and his presence with them and making his goodness pass before them if there be any discriminating mercies for any of the Children of men as protection provision direction these Covenant-mercies usher them in and sort them out to the heirs of Promise and if they be good for them they shall partake thereof then bless God 8. They are Sealing mercies they signifie exhibit and represent Gods love to the soul where-ever these mercies are laid up in the breast of a sinner that soul is the Jedidiah or beloved of Gods soul they testifie such a souls relation to God and Gods affection to it wicked men are strangers to Covenant-love Gods people are the proper subjects of these endeared thoughts of Gods heart and are you of that number oh give God the glory of this mercy 9. They are Extensive mercies they are exceeding broad they have wide arms and embrace all the heirs of Promise not a gracious soul though never so poor is left out yea they are largely extended to every Christians state case exigency and necessity let doubts be what they will let â—ears falls faults be sad and soul-astonishing yet these sure mercies will answer all they are commensurate and proportionated to all conditions of soul body estate relations oh bless God for them 10. They are Comprehensive mercies they contain all the good that God promiseth or a soul needeth grace and glory holiness and happiness peace and pardon all our fresh springs are herein the good things of this life and of a better and there are many precious things put forth by this Sun of righteousness in a Covenant-way Oh what cause have we to bless God and admire free-grace that hath not only given us the spiritual good things of his Kingdom righteousness peace and joy in the Holy Ghost but temporal good things by a sure and sweet tenure so that these sure mercies of the Covenant insure unto us the corporal mercies that are good for us and and after another and better manner than any uncovenanted persons though never so great can enjoy them for in a Covenant-way believers do enjoy common-mercies 1. More refinedly taken off the dregs oâ— cares and sorrows Prov. 10.22 a Saints bread Psal 81.16 though never so course is of the finest of the wheat and he is satisfied with honey out of the rock Luk. 8.18 Psal 39. yea they come 2. More really other comforts are but seeming comforts as man walketh in a vain shew so what he enjoys is but a dream but outward comforts coming through the blood of Christ are solid substantial refreshments again they come more 3. Sweetly have not those prickles and stings that worldly things have to natural men Oh the peace and quietness that a Christian enjoys with outward comforts and further comforts come to a Child of God more 4. Serviceably the creature doth homage to its Maker and Masters Children so that what they have is for their good and doth them good and comforts also come more 5. Satisfyingly a Godly man is more contented with his little than the men of the world can be with abundance a little that the righteous hath is better than the riches of many wicked Psal 37.16 and then a Child of God enjoys his comforts in a Covenant-way more safely he needs not fear want bread shall be given him his waters shall be sure Isai 33.16 God is the Christians purse-bearer and it 's in safer hands than in his own and they are here more 7. Lastingly we shall have corporal mercies as long as we need them and when we need them not they shall be swallowed in eternal enjoyments O therefore let the Saints of God be truly thankful let the high praises of God be in their mouths this is the chief rent and reasonable Tribute that God expects for these sure mercies sacrifice these sacrifices of thanksgiving take this Cup of salvation and give God the praise that 's due unto his name Begin that work here in time which shall be fully managed by the ransomed of the Lord to all Eternity this this shall be the burden of the Saints triumphant Song in Heavenly Mansions that glorious pallace shall ring and eccho with the blessed note of mercy mercy free-grace laid the foundation and grace grace only lays the top-stone of Saints glory Oh how will God be admired by and in all that believe at that day well sirs begin those Hosanna's here that will be seconded with Hallelujahs hereafter speak well of your gracious God admire this new-Covenant design and let him have all the glory of this blessed contrivance so shall you accomplish Gods end and evidence your Covenant-interest in these sure mercies of David Thus though these Divine graces which adorn the Temple of a Christians breast do sometimes disappear and sin costs the soul some tears yet the gracious soul hath abundant ground of thankfulness for the whole transaction take it in Divine Herbert's Poem of Church-floor Mark you the floor that square and speckled ston which looks so firm and strong is Patience And th' other black and grave wherewith eacâ— on is checker'd all along Humility The gentle rising which on either hand leads to the Quire above is Confidence But the sweet Cement which in one sure band tyes the whole frame is Love and Charity Hither sometimes sin steals and stains the Marbles neat and curious veins But all is cleansed when the Marble weeps Sometimes death puffing at the door blows all the dust about the floor But while he thinks to spoil the room he sweeps Blest be the Architect whose art could build so strong in a weak heart FINIS
Redeemer there is both sympathie ability and authority and therefore he will effectually manage his glorious undertaking yet that 's not all for 2. In the 22 ver 't is said that he gave him to be the head over all things to the Church i. e. not only to be the head of the Church but to be Head and Governour over all things for the good of the Church so that now the whole world is subordinate to him for the advantage of elect souls and now every thing shall help them forward towards Heaven yet further there is something more in the phrase and that is that as the head is gone before to Heaven so the members shall undoubtedly follow after and so salvation shall be sure and this is very clear in that admirable Text Ephes 2.6 and hath raised us up together and made us sit together in heavenly places in Christ Jesus i. e. thus it 's as sure as if were there already or we are set there in our representative Jesus Christ or these holy places and priviledges on earth are an earnest of glory but indeed the saints are already saved so saith Paul ver Rom. 8.24 5. by grace ye are saved and elsewhere we are saved by hope so that we have as it were taken up our rooms as one saith in Heaven afore-hand whereunto we have just right upon earth by vertue of union which is the ground of communion for he that hath the Son hath life Quia nondum haec quae commemorat in membris apparent propter arcanam tamen unitatem ad mimbra certò pertinent Calvin in loc i. e. he hath possession of it as by Turf or Twig he hath in a sort Seisin and delivery our head is in Heaven and although these things yet appear not in the members yet because of the hidden union betwixt the head and members that which is peculiar to the one is appropriated to the other hence saith the Apostle again Col. 3.3 4. Your life is hid with Christ in God when Christ who is our life shall appear then shall ye also appear with him in glory when the dull shell of our mortal bodies shall be broken then shall the pearl of Grace shine forth in its lustre and glory Yea he will also change our vile body that it may be fashioned like unto the glorious body of Jesus Christ Phil. 3.21 2. Yet further Christs intercession now he is in Heaven assures us of the certainty of Covenant-mercies for he is Mediator 1 Tim. 2 5. a middle person and so fit to negotiate the business with God for poor man and he intercedes effectually for guilty souls by vertue of the worthiness of his own person and merits and as an advocate in a legal and judicial way he sollicits for them and pleads their cause and he appears in Heaven for them vindicating them from all accusations and will not all this satisfie further Christs intercession is of large extent and of as powerful efficacy for he can refuse no cause put on him but must and will intercede being imployed so he cannot but be heard alwayes and his promise is as full whatsoever ye ask in my name it shall be done unto you Joh. 14.13 14. nay I will do it the Intercessour is the Executour See this Doctrine of Christs intercession pithily and profitably opened in Mr. Durhams Expos of Revel 8.1 Lect. 1. pag. 407. to 414. But I shall not be large in this sweet point of Christs Intercession because many have Writ much about it only take notice of that well-known Text in Heb. 7.25 for a close of this head Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them this Text is a notable demonstration of the excellency of Christs Priestly Office tending to the confirmation of this point and consolation of believers wherein are these seven things 1. The end of it and that is to save souls and the Infinite God will certainly accomplish his end men may fall short but God cannot miscarry I work saith he and who shall let it 2. The universality of it he saves all i. e. all believers rich and poor whether they have more or less worthiness for they are not saved for their own but for Christs merits 3. The efficacy thereof he saves to the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to the uttermost point or term of life even to death and beyond it or so as none can mend his work for as he is the author so he is the finisher of our faith and hope consolation and salvation none can come after him to finish what he hath begun and he saves to the uttermost from all kinds of enemies none can challenge an interest in souls after he hath done his work and he saves to the uttermost i. e. he leaves them not till he have brought them into the highest happiness that Creatures are capable to enjoy there is all manner of perfection in this salvation 4. Here is the subjects or persons saved those that come to God or the condition coming to God by Christ now this is such a disposition as he himself doth work for the power of his spirit doth effectually draw souls to God Joh. 6.44 45. the condition is believing and he works the condition Christ is that sure Ladder of Jacob by which souls may ascend to God and into Heaven never any fell off this Ladder or miscarryed that came to God by Christ 5. Christs ability to carry on that work in the first words be is able this we cleared in the first head concerning the union of the two natures he is omnipotent therefore he is said to be mighty to save and if he can do any thing in this soul saving work he will not fail those that lay the whole stress of their souls upon him 6. Here 's his capacity to save for the Text saith he ever lives a living Saviour can revive dying dead souls if Christ were not alive there would be no hope of life by him in vain should we seek for living injoyments among the dead but our Saviour is revived and lives for ever he is the living Bread that came down from Heaven Joh. 6.5 and is again risen and ascended up into Heaven and because he lives we live also 7. There 's his compleat execution of his present office he ever liveth to make intercession for them saith the Text therefore must needs compleat the work he hath begun on earth as the High-priest under the Law Levit. 16.14 Heb. 9.11.12 our Mediatour sprinkles the vertue of his meritorious Offering here on earth upon the mercy-seat now in Heaven and continually bears the names of his Saints upon his brest and appears in the presence of God for us Heb. 9.24 so that we have a friend in our nature to own us in open Court yea God the Father bade him welcome